-: 


BANCROFT 
LIBRARY 

<> 

THE  LIBRARY 

OF 

THE  UNIVERSITY 
OF  CALIFORNIA 


?$r 


,-;, 


/r-2 

THE  GOSPEL.     A 


EXPOSITION  OF  ITS  FIRST  PRINCIPLES, 


ELDER -B.--H-.-  ROBERTS, 

Author  of  Life  of  John  Taylor;  Outlines  of  Ecclesiastical 
History;  New  Witnesses,  Etc. 


Revised  and  Enlarged   Edition. 


PUBLISHED    BY 

GEORGE  Q.  CANNON  &  SONS  CO, 

SAL.T  LAKE  CITY,  UTAH. 

1893. 


ltReligiont  inv  honored  Jrionl,  is  sun'ly  a  simple 
business,  as  it  equally  concerns  the  ignorant  and  the 
learned,  tJie  poor  and  the  /vV//.  "-  -Burns. 


Coi'VKKillT    !s'.»:!:— IJY    H.    H.    KOIiKKI-. 


BANCROFT 
LIBRARY 


PREFACE  TO  THE  FIRST  EDITION. 


work  has  been  written  for  the  purpose  of 
instructing  the  youth  of  Zion  in  the  first 
principles  of  the  gospel. 

For  the  most  part  our  parents  have  been 
converted  to  the  gospel  while  living  in  the 
various  States  of  this  country,  or  in  foreign 
lands,  by  the  preaching  of  the  servants  of  God 
sent  forth  of  him  to  proclaim  the  ushering  in  of 
the  Dispensation  of  the  Fullness  of  Times,  and 
to  call  mankind  to  repentance.  They  carefully 
jand  thoroughly  examined  every  principle  ad- 
vanced  by  them;  for  notwithstanding  the  doctrines 
taught  by  the  Elders  were  older  than  the  earth, 
and  in  various  dispensations  have  been  ex- 
pounded  by  prophets  and  apostles  whose  testi- 
mony  is  recorded  in  the  Bible,  yet  something  in 
the  spirit  by  which  they  were  proclaimed,  and 
the  manner  in  which  they  were  combined,  made 
them  a  new  gospel— a  new  religion. 

Not  only  did  our  parents  hear  the  public  dis- 
courses of  the  servants  of  God,  but  in  the  home 
circle — to  which  they  invited  the  teachers  of  the 
seemingly  New  Faith — the  gospel,  the  harmony 
arid  beauty  of  its  principles,  the  consistent 
blending  in  it  of  justice  and  mercy,  its  sanctifying 
influence  upon  the  human  character,  its  spirit 


IV  PREFACE. 

and  powers,  were  all  common  topics  of  their 
conversation;  until  they  not  only  intellectually 
assented  to  it  as  a  grand  system  of  truth,  but  also 
became  imbued  with  its  spirit,  and  felt  and  enjoyed 
its  powers. 

With  the  youth  of  Zion  it  has  been  different. 
Being  removed  from  the  errors  of  the  sectarian 
world,  it  has  been  thought  they  would  accept  the 
gospel  as  a  matter  of  course.  It  may  be  stated 
as  a  general  truth,  that  too  much  in  this  respect 
has  been  taken  for  granted;  and  in  too  many 
instances  our  youth  have  not  been  instructed  so 
thoroughly  in  the  things  of  God  as  they  ought  to 
have  been.  Many  have  grown  up  in  lamentable 
ignorance  of  even  the  First  Principles  of  the 
gospel — which  ignorance  is  often  confounded 
with  unbelief,  or  mistaken  for  infidelity. 

To  such  the  gospel  has  only  to  be  presented 
intelligently,  and  in  its  native  simplicity,  to  be 
accepted.  "Whoever  examined  our  religion," 
said  one  of  the  Fathers  of  the  early  Christian 
Church,  "but  what  he  accepted  it?"  So  now: 
the  Gospel  has  only  to  be  understood  to  be 
admired  and  believed. 

It  is  to  place  within  their  reach  a  thorough 
exposition  of  the  First  Principles  of  the  gospel 
that  this  work  has  been  prepared,  and  is  now 
presented  to  the  youth  of  Zion:  and  it  is  the 
earnest  hope  of  the  author  that  by  a  patient 
perusal  of  these  pages  those  who  now  believe 
the  gospel  will  find  their  faith  strengthened  and 


PREFACE.  V 

confirmed;   and  those  who  do    not    believe    it,    be 
convinced  of  its  truth. 

It  is  but  fair  to  the  writer  to  say  that  the  work 
has  been  written  amid  the  busy  scenes  of  mis- 
sionary life  in  a  foreign  land.  Its  preparation 
has  been  frequently  interrupted  by  travel,  and 
the  performance  of  many  other  duties  requiring 
the  writer's  attention.  If  this  work,  therefore, 
in  point  of  excellence  shall  fall  below  what  was 
desired  by  the  General  Superintendency  of  the 
Mutual  Improvement  Associations,  at  whose 
instigation  it  was  written,  it  is  hoped  these 
circumstances  will  in  some  degree  excuse  it. 

THE  AUTHOR. 


PREFACE  TO  THE  SECOND  EDITION. 


1  HAD  determined  in  the  second  edition  of  this 
T  work  to  very  much  alter  its  general  plan  and 
enlarge  it;  but  a  number  of  friends  who  have 
used  "The  Gospel"  as  a  text-book  in  our  Church 
schools,  in  Improvement  Associations  and  theo- 
logical classes,  persuaded  me  not  to  materially 
change  or  too  much  enlarge  it.  Their  experience 
in  using  the  little  work  as  a  text-book  gives 
weight  to  their  opinions,  and  I  have  so  far 
yielded  to  their  judgment  that  I  have  made  but 
few  changes,  and  those  merely  verbal,  in  this 
edition  of  the  book. 

I  have,  however,  added  as  a  supplement,  a 
series  of  articles  originally  written  for  The  Cc/i- 
tribtitor,  on  "Man's  Relationship  to  Deity." 
Those  articles  were  intended  in  the  rirst  place  to 
be  supplemental  to  "The  Gospel,"  and  as  the 
theme  has  a  close  relation  to  the  subject  of 
which  the  work  treats,  I  thought  it  would 
increase  the  interest  in  the  whole  subject  to 
publish  them  in  this  edition. 

THE  AUTHOR. 


CONTKNTS. 


Page, 

CHAPTER  I. — Introductory      -  9 

CHAPTER  II.— General  Salvation  11 

CHAPTER  III.— General  Salvation      -  -       18 

CHAPTER  IV. — General  Salvation  23 

CHAPTER  V.— Individual  Salvation    -  -       31 

CHAPTER  VI.— Principles  and  Ordinances  43 

CHAPTER  VII.— Faith  -       50 

CHAPTER  VIII.— Faith.— The  Bible  57 

CHAPTER  IX.— Faith.— The  Old  Testament  -        69 

CHAPTER  X.— Faith.— The  New  Testament        -  76 

CHAPTER  XI.— Faith.— The  New  Testament  -        82 

CHAPTER  XII.— Faith.— The  New  Testament    -  94 

CHAPTER  XIII.— Faith.— Tradition    -  -      105 

CHAPTER  XIV.— Faith.— Revelation       -  112 

CHAPTER  XV.— Faith.— The  Character  of  God      -  125 

CHAPTER  XVI.— Faith.— Course    of  Life  135 

CHAPTER  XVII.— Repentance  146 

CHAPTER  XVIII.— Repentance  -    .        151 

CHAPTER  XIX.— Repentance.— Historical  Illustration  159 

CHAPTER  XX.— Repentance.— Historical  Illustration  164 

CHAPTER  XXI.— Baptism  175 

CHAPTER  XXII.— Object  of  Baptism  -      187 

CHAPTER  XXIII.— The  Subjects  for  Baptism  199 

CHAPTER  XXIV.— The  Mode  of  Baptism     -  -      207 

CHAPTER  XXV.— The  Holy  Ghost  215 
CHAPTER  XXVI.— The  Holy  Ghost  —Who  May  Receive  It    221 

CHAPTER  XXVII.— The  Holy  Ghost.— How  Imparted  -      227 

CHAPTER  XXVIII.— The   Holy    Ghost.— Character  and 

Source         -  237 

CHAPTER  XXIX.— The  Holy  Ghost.— Its  Power  245 

CHAPTER  XXX.— Authority  -      252 

CHAPTER  XXXI.— Laws  of  Spiritual  Development  261 

CHAPTER  XXXII.— History  of  the  Gospel  265 

CHAPTER  XXXIII.— Salvation  for  the  Dead      -  279 

CONCLUSION      -  -      293 

SUPPLEMENT.— Man's  Relationship  to  Deity      -  -           295 


THE  GOSPEL. 


CHAPTER   I. 

INTRODUCTORY. 

N  the  investigation  of  any  subject,  it  is  of 
first  importance  that  the  terms  employed  be 
thoroughly  understood;  hence,  I  begin  the  subject 
in  hand  by  asking  and  answering  the  question, 
What  is  the  Gospel?  The  definition  to  the  term 
I  shall  derive  from  the  scriptures;  not  from  one 
passage  alone,  but  from  the  consideration  of  a 
number  of  passages. 

The  Apostle  Paul,  in  defining  the  Gospel, 
calls  it:  "The  power  of  God  unto  salvation  to 
every  one  that  believeth."* 

From  other  scriptures,  to  be  considered 
presently,  we  shall  see  that  Paul  could  not  have 
meant  a  mere  intellectual  assent  to  the  truth  of 
the  several  principles  composing  the  Gospel,  but 
an  active,  living  faith  in  them — a  belief  which 
accepts  them,  not  in  theory  only,  but  in  practice 
also — a  belief  which  leads  up  to  an  implicit 
obedience  to  the  ordinances  and  precepts  of  the 
Gospel.  It  is  only  such  a  belief  that  can  make 


»  Rom  i :  16. 
2 


10  THE    GOSPEL. 

the  Gospel  the  power  of  God  unto  salvation.  In 
proof  of  this  I  call  attention  to  the  following 
scriptures:  "Not  every  one  that  saith  unto  me, 
Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven;  but  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven.  *  *  *  Therefore  whosoever 
heareth  these  sayings  of  mine,  and  doeth  them,  I 
will  liken  him  unto  a  wise  man,  which  built  his 
house  upon  a  rock:  and  the  rain  descended,  and 
the  floods  came,  and  the  winds  blew,  and  beat  upon 
that  house;  and  it  fell  not:  for  it  was  founded 
upon  a  rock.  And  every  one  that  heareth  these 
sayings  of  mine,  and  doeth  them  not,  shall  be 
likened  unto  a  foolish  man,  which  built  his  house 
upon  the  sand:  and  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  beat  upon 
that  house;  and  it  fell:  and  great  was  the  fall  of 
it."* 

"Wherefore  lay  apart  all  filthiness  and  super- 
fluity of  naughtiness,  and  receive  with  meekness 
the  engrafted  word,  which  is  able  to  save  your 
souls.  But  be  ye  doers  of  the  word  and  not 
hearers  only,  deceiving  your  own  selves,  "f 

And  now  to  come  to  a  passage  which  must  set  at 
rest  forever  all  controversy  on  the  question.  In 
speaking  of  Jesus,  the  writer  of  the  book  of 
Hebrews  says:  "Though  he  were  a  son,  yet 
learned  he  obedience  through  the  things  which 
he  suffered,  and  being  made  perfect,  he  became 

»  Matt,  vii :  21,  24-27.     f  James  i :  21,  22. 


GENERAL    SALVATION.  11 

the  author  of  eternal  salvation  unto  all  them  that 
obey  him."*  Not  to  those  who  do  not  obey  him. 
From  these  scriptures  we  deduce  the  following 
definition:  The  Gospel  is  the  power  of  God  unto 
salvation  unto  every  one  who  believes  and  obeys 
it. 


CHAPTER  II. 

GENERAL    SALVATION. 

TgvAVING  defined  what  the  Gospel  is,  it  is  my 
(^  purpose  now,  for  convenience,  to  separate 
the  subject  into  two  grand  divisions.  These  I 
shall  call  respectively:  General  Salvation,  and 
Individual  Salvation. 

By  General  Salvation,  I  mean  a  salvation  that 
is  as  universal  as  the  race  of  man;  that  will 
extend  to  the  sinner  as  well  as  to  the  saint;  to 
the  unbeliever,  as  well  as  to  him  who  believes; 
to  the  impenitent,  as  well  as  to  the  penitent;  in 
short,  a  salvation  that  is  secured  to  every  son 
and  daughter  of  Adam,  irrespective  of  his  or  her 
belief  or  unbelief,  obedience  or  disobedience. 

By  Individual  Salvation,  I  mean  a  salvation 
from  certain  consequences  that  result  from  trans- 
gressing one  or  more  of  God's  holy  laws;  a 
salvation  secured  by  complying  with  certain  condi- 


Heb.  v  :  8,  9. 


12  THE    GOSPEL. 

tions  specified  in  the  Gospel  of  Jesus  Christ,  and 
which  can  only  be  secured  to  those  who  fulfill  said 
conditions. 

First,  then,  as  to  General  Salvation:  Whatever 
mystery  may  hang  over  man's  existence,  he  is 
conscious  of  these  two  facts:  first,  that  he  does 
exist;  and  second,  judging  from  all  human 
experience,  as  well  as  by^the  decrees~of  God,  the 
time  will  come  when  he  will  die.  No  matter  how 
strong  the  body,  how  perfect  the  health,  or  how 
buoyant  the  spirit,  man  knows  that  sooner  or 
later  time  will  sap  the  vital  forces,  unbend  the 
body's  strength,  and  in  a  few  years  the  all- 
beholding  sun  shall  see  him  no  more  in  all  his 
course. 

The  experience  of  the  race  proves  that  man  is 
dust,  and  to  dust  he  must  return.  It  is  true  that 
a  few,  for  the  time  being,  have  escaped  this  fate, 
through  being  translated  by  the  special  provi- 
dence of  God;  as  in  the  case  of  Enoch  and  many 
of  his  people;*  the  prophet  Elijah ;f  the  three 
Nephite  apostles,  J  and  also  John,  the  apostle.  § 
But  even  those  who  have  attained  this  peculiar 
privilege,  will  doubtless  yet  have  to  pass  through 
the  mysterious  change  we  call  death,  in  order 
that  the  decrees  of  God  may  be  fulfilled.  This 
calamity  of  death,  then,  falls  upon  all  mankind; 


*  Pearl  of  Great  Price  pp.  18,  19,  22.  t  II.  Kings,  ii.  Doc.  jm,l 
Cov.  Sec.  ex.  13.  {  III.  Nephi  xxviii  :  7-33.  $  St.  John  xxi  :  21- 
25,  Hoc.  and  Cov.  Sec.  vii. 


GENERAL    SALVATION.  13 

and  it  was  brought  into  the  world  through  no  act 
of  theirs. 

Adam  transgressed  the  commandments  given  to 
him  by  his  God;  and  through  that  act,  sowed  the 
seeds  of  death,  and  became  mortal,  and  his 
progeny  inherited,  as  a  legacy,  that  mortality, 
and  so  death  passed  upon  all  mankind.  And 
since  death  was  brought  upon  mankind  through 
no  act  or  fault  of  theirs,  justice  demands  that  they 
should  receive  full  and  complete  redemption  from 
that  evil  which  falls  upon  them  through  the  acts 
of  another,  over  which  they  had  no  control. 

Such  redemption  has  been  wrought  out  through 
the  Atonement  of  Jesus  Christ;  and,  in  proof 
that  that  redemption  from  the  consequences  of 
Adam's  transgression  is  universal,  extending  alike 
to  the  righteous  and  unrighteous,  I  cite  the 
following  scripture:  "And  many  of  them  that 
sleep  in  the  dust  of  the  earth,  shall  awake,  some 
to  everlasting  life,  and  some  to  shame  and  ever- 
lasting contempt."* 

From  this  it  appears  that  not  only  the  righteous 
— those  who  are  worthy  of  everlasting  life — are 
to  come  forth  from  their  graves,  but  also  the 
wicked — those  worthy  only  of  shame  and  everlast- 
ing contempt.  To  this  agrees  the  testimony  of 
Jesus,  "For  as  the  Father  hath  life  in  himself;  so 
hath  he  given  to  the  Son,  life  in  himself.  *  * 
*  Marvel  not  at  this;  for  the  hour  is  coming,  in 


Dan.  xii  :  2. 


14  THE    GOSPEL. 

the  which  all  that  are  in  their  graves  shall  hear 
his  voice,  and  shall  come  forth;  they  that  have 
done  good  unto  the  resurrection  of  life,  and  they 
that  have  done  evil  unto  the  resurrection  of 
damnation."*  Or,  as  the  last  two  clauses  were 
given  to  the  Prophet  Joseph  Smith,  by  inspira- 
tion: "They  who  have  done  good  in  the  resurrec- 
tion of  the  just,  and  they  who  have  done  evil  in 
the  resurrection  of  the  unjust,  ""f 

This,  too,  is  in  harmony  with  Paul's  teaching, 
pronounced  on  the  occasion  of  his  defense  before 
Felix:  "After  the  way  which  they  call  heresy,  so 
worship  I  the  God  of  my  fathers,  believing  all 
things  which  are  written  in  the  law  and  in  the 
prophets;  and  have  hope  towards  God,  which 
they  themselves  aslo  allow,  that  there  shall  be  a 
resurrection  of  the  dead,  both  of  the  just  and  the 
unjust.  "J 

It  it  were  necessary  to  add  anything  more  to 
this  array  of  testimony,  it  would  be  found  in  the 
words  of  John  the  Revelator.  In  the  twentieth 
chapter  of  Revelations  is  given  an  account,  first, 
of  the  resurrection  of  the  just,  and  their  reign  of 
peace  upon  the  earth  for  a  thousand  years;  and 
then  follows  a  description  of  the  general  resurrec- 
tion, in  which  the  writer  says:  "And  I  saw  the 
dead,  small  and  great,  stand  before  God. 
And  the  sea  gave  up  the  dead  which  were  in  it; 


*  John  v:  26,  28,  29.       f  Doc.  and  Cov.  Sec.  Ixxv:  16,  17.      J  Acts 
xxiv:  14,  15. 


GENERAL    SALVATION.  15 

and  death  and  hell  delivered  up  the  dead  which 
were  in  them,  and  they  were  judged  every  man 
according  to  his  works."* 

It  is  certain,  then,  that  the  resurrection  of  the 
dead  is  universal,  extending  alike  to  all  classes 
and  races  of  men.  And  thus  there  is  a  general 
salvation  from  the  consequences  of  Adam's  fall. 
"For  as  by  the  offense  of  one  (Adam)  judgment 
came  upon  all  men  to  condemnation;  even  so  by 
the  righteousness  of  one  (Christ)  the  free  gift 
came  upon  all  men  to  the  justification  of  life,  ""f 
And  again,  "Since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead.  For  as 
in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive.  "J 

The  reader  will  observe  that  the  redemption  is 
as  universal  as  the  fall.  If  it  were  possible,  still 
more  explicit  is  the  testimony  of  the  Book  of 
Mormon  on  this  subject  of  man's  redemption,  as 
will  be  seen  from  the  following  passages:  "And 
he  (Christ)  shall  come  into  the  world  to  redeem 
his  people;  and  he  shall  take  upon  him  the 
transgressions  of  those  who  believe  on  his  name; 
and  these  are  they  that  shall  have  eternal  life,  and 
salvation  cometh  to  none  else;  therefore  the 
wicked  remain  as  though  there  had  been  no 
redemption  made,  except  it  be  the  loosing  of  the 
bands  of  death;  for  behold,  the  day  cometh  that 


*  Rev.  xx  :  12,  13.     |  Rom-  v  =  18.     {  I.  Cor  xv  :    21,  22. 


16  THE    COS  IT.  I  . 

all  shall  rise  from  the  dead  and  stand  before 
God,  and  be  judged  according  to  their  works." 

"Now  there  is  a  death  which  is  called  a  temporal 
death;  and  the  death  of  Christ  shall  loose  the 
bands  of  this  temporal  death,  that  all  shall  be 
raised  from  this  temporal  death:  the  spirit  and 
the  body  shall  be  re-united  again  in  its  perfect 
form;  both  limb  and  joint  shall  be  restored  to  its 
proper  frame,  even  as  we  now  are  at  this  time; 
and  we  shall  be  brought  to  stand  before  God, 
knowing  even  as  we  know  now,  and  have  a  bright 
recollection  of  all  our  guilt.  Now,  this  restoration 
shall  come  to  all,  both  old  and  young,  both  bond 
and  free,  both  male  and  female,  both  the  wicked 
and  the  righteous;  and  even  there  shall  not  so 
much  as  a  hair  of  their  heads  be  lost;  but  all 
things  shall  be  restored  to  its  perfect  frame,  as  it 
is  now,  or  in  the  body,  and  shall  be  brought  and  be 
arraigned  before  the  bar  of  Christ  the  Son,  and 
God  the  Father,  and  the  Holy  Spirit,  which  is 
one  eternal  God,  to  be  judged  according  to  their 
works,  whether  they  be  good  cr  whether  they  be 
evil."* 

"Behold  I  have  given  unto  you  my  gospel, 
and  this  is  the  gospel  which  I  have  given  unto 
you,  that  I  came  into  the  world  to  do  the  will  of 
my  Father,  because  my  Father  sent  me;  and  my 
Father  sent  me  that  I  might  be  lifted  up  upon 
the  cross;  and  after  that  I  had  been  lifted  up 


»  Alma  xi :  40,  41,  42,  43,  44. 


GENERAL    SALVATION.  17 

upon  the  cross,  that  I  might  draw  all  men  unto 
me;  that  as  I  have  been  lifted  up  by  men,  even 
so  should  men  be  lifted  up  by  the  Father,  to 
stand  before  me,  to  be  judged  of  their  works, 
whether  they  be  good  or  whether  they  be  evil. 
And  for  this  cause  have  I  been  lifted  up;  there- 
fore, according  to  the  power  of  the  Father,  I  will 
draw  all  men  unto  me,  that  they  may  be  judged 
according  to  their  works."* 

"Behold,  he  (Christ)  created  Adam,  and  by 
Adam  came  the  fall  of  man.  And  because  of 
the  fall  of  man,  came  Jesus  Christ,  even  the 
Father  and  the  Son;  and  because  of  Jesus  Christ, 
came  the  redemption  of  man.  And  because  of 
the  redemption  of  man,  which  came  by  Jesus 
Christ,  they  are  brought  back  into  the  presence 
of  the  Lord;  yea,  this  is  wherein  all  men  are 
redeemed,  because  the  death  of  Christ  bringeth 
to  pass  the  resurrection,  which  bringeth  to  pass 
a  redemption  from  an  endless  sleep,  from  which 
sleep  all  men  shall  be  awoke  by  the  power  of 
God,  when  the  trump  shall  sound;  and  they 
shall  come  forth,  both  small  and  great,  and  all 
shall  stand  before  his  bar,  being  redeemed  and 
loosed  from  this  eternal  band  of  death,  which 
death  is  a  temporal  death. "f 

Still,  some  of  skeptical  inclination,  will  refuse 
to  admit  that  justice  has  its  perfect  development 
in  this  scheme  of  redemption  through  Christ's 


«III   Nephi  xxvii  :  13-15.     f  Moroni  ix :  12,  13. 


18  THE    GOSPEL. 

Atonement.  They  insist  that  the  sin  of  Adam 
should  not  be  visited  upon  his  posterity  even  for 
a  moment.  Why  should  man  die?  How  is  it 
that  through  the  sacrifice  of  one  who  is  innocent, 
salvation  may  be  purchased  for  those  under  the 
dominion  of  death? 


CHAPTER    III. 

GENERAL    SALVATION. 

AN  answer  to  the  questions  with  which  the  last 
7"  chapter  closed,  I  may  say  that  however  diffi- 
cult it  may  be  to  comprehend  fully  all  things 
connected  with  man's  fall,  and  God's  plan  for  his 
redemption,  we  may  be  assured  that  the  fall  was 
not  a  blunder,  nor  was  it  an  accident.  The  prophet 
Lehi  bowed  down  under  the  weight  of  years, 
when  giving  his  last  testimony  and  instructions 
to  his  son  Jacob,  said:  "Behold,  all  things  have 
been  done  in  the  wisdom  of  him  who  knoweth 
all  things.  Adam  fell  that  men  might  be;  and 
men  are,  that  they  might  have  joy."* 

All  that  has  befallen  man,  we  may  rest  assured, 
is  essential  to  his  eternal  and  perfect  happiness. 
From  our  limited  experience,  we  know  that  men 
learn  to  appreciate  the  joys  of  prosperity  by 


II  Nephi  ii :  24,  25. 


GENERAL    SALVATION.  19 

drinking  deeply  from  the  cup  of  adversity;  they 
learn  to  prize  the  boon  of  health,  by  languishing 
upon  the  bed  of  affliction;  they  learn  the  value  of 
wealth,  by  experiencing  want  and  poverty;  the 
sweets  of  life  are  rendered  still  more  sweet  by  the 
draughts  of  bitterness  we  are  compelled  to  drink; 
and  the  ever  intermittent  gleams  of  sunshine  are 
made  more  bright  by  the  renewing  storms  which 
darken  the  sky;  and  thus — 

"'Tis  sorrow  builds  the  shining  ladder  up, 
Whose  golden  rounds  are  our  calamities." 

As  it  is  with  these  things  I  have  mentioned,  so 
it  is  in  respect  to  the  greatest  blessing  Deity  can 
bestow  upon  man — the  gift  of  eternal  life.  How 
great  that  gift,  it  is  difficult  for  us  to  understand. 
It  is  not  to  live  merely  three  score  years,  nor  a 
thousand  years,  nor  ten  thousand  years,  but 
ETERNALLY;  and  while 

"  The  stars  shall  fade  away,  the  sun  himself 
Grow  dim  with  age,  and  nature  sink  in  years; 
Man  shall  flourish  in  immortal  youth, 
Unhurt  amid  the  war  of  elements, 
The  wreck  of  matter  and  the  crash  of  worlds.''— 

But  in  order  that  his  children  might  know  how 
to  prize  the  greatest  of  all  his  gifts,  Deity  has 
ordained  that  they  should  pass  through  the  dark 
valley  of  death;  and  in  the  meantime,  by  passing 
through  this  probation  we  call  life,  they  might 
have  the  opportunity  of  demonstrating  before  the 
heavens  their  integrity  to  principles  of  righteous- 
ness ar»d  truth;  and  by  coming  in  contact  with 


20  THE    GOSPEL. 

evil,  they  might  forever  prize  that  which  is  pure 
and  good;  that  vice  might  ever  be  hideous  to 
them,  and  virtue  lovely — and  thus  the  eternal 
happiness  of  man  be  made  secure.  Thus  with 
death,  as  with  many  other  things,  that  which 
at  times  we  consider  our  greatest  calamity,  turns 
out  to  be  our  greatest  good. 

As  to  the  second  question* — How  is  it  that 
through  the  sacrifice  of  one  who  is  innocent 
salvation  may  be  purchased  for  those  under  the 
dominion  of  death? — I  will  observe,  in  passing, 
that  what  should  most  concern  us,  is,  not  so 
much  how  it  is  that  such  is  the  case,  but  is  it  a 
fact.  Is  it  true  that  God  has  etsablished  such 
a  scheme  of  redemption,  is  what  should  concern 
us  most. 

To  that  question  the  blood  sprinkled  upon  a 
thousand  Jewish  altars,  and  the  smoke  that 
darkened  the  heavens  for  ages  from  burnt  offer- 
ings, answers  yes.  For  those  sacrifices,  and  that 
sprinkled  blood  were  but  typical  of  the  great 
sacrifice  to  be  made  by  the  Messiah. 

Even  the  mythology  of  heathen  nations  retains 
the  idea  of  an  atonement  that  either  has  been, 
or  is  to  be  made  for  mankind.  Fantastic,  dis- 
torted, confused;  buried  under  the  rubbish  of 
savage  superstition  it  may  be,  but  it  nevertheless 
exists.  So  easily  traced,  so  distinct  is  this  feature 
of  heathen  mythology,  that  some  writers  have 


*  See  Discourse  of  J.  Taylor,  J.  of  D.  vol  10,  p.  114. 


GENERAL    SALVATION.  21 

endeavored  to  prove  that  the  gospel  plan  of 
redemption  was  derived  from  heathen  mythology. 
Whereas  the  fact  is  that  the  Gospel  was  under- 
stood and  extensively  preached  in  the  earliest 
ages;*  men  retained  in  their  tradition  a  knowl- 
edge of  those  principles  or  parts  of  them,  and 
however  much  they  may  have  been  distorted, 
traces  of  them  may  still  be  found  in  nearly  all 
the  mythologies  of  the  world. 

The  prophets  of  the  Jewish  scriptures  answer 
the  foregoing  question  in  the  affirmative.  The 
writers  of  the  New  Testament  make  Christ's 
Atonement  the  principal  theme  of  their  discourses 
and  epistles.  The  Book  of  Mormon,  speaking  as 
the  voice  of  an  entire  continent  of  people,  whose 
prophets  and  righteous  men  sought  and  found 
God,  testifies  to  the  same  great  fact.  The  reve- 
lations of  God  as  given  through  the  Prophet 
Joseph  Smith  are  replete  with  passages  confirming 
this  doctrine,  and  lastly,  the  Saints  who  have 
received  this  doctrine  and  walked  in  obedience 
to  the  laws  of  heaven,  bear  testimony  that  the 
Spirit  of  God  has  borne  record  to  their  spirits 
that  the  Atonement  of  Christ  is  a  grand  reality. 

This  evidence  is  more  than  sufficient,  it  seems 
to  me,  to  establish  the  fact  of  the  atonement 


*  See  Pearl  of  Great  Price,  Writings  of  Moses,  pp.  12  to  31.  Gal. 
iii,  8.  Heb  iv,  2,  in  connection  with  latter  part  of  chap  iii.  I  Cor. 
x,  1-4.  Mediation  and  Atonement  by  the  late  Prest.  John  Taylor 
— Appendix. 


22  THE    GOSPEL. 

beyond  the  possibility  of  a  doubt;  and  if  there 
are  some  things  in  it  not  within  the  scope  of  our 
comprehension,  still  there  is  sufficient  foundation 
for  our  glorious  hope  of  eternal  life  through  its 
power;  for  the  evidence  proving  the  fact  of  that 
Atonement  is  sufficient,  wanting  nothing,  either 
in  quality  or  quantity. 

The  Atonement  is  not  the  only  fact  which  man 
accepts  without  being  able  to  comprehend  it. 
Such  facts  exist  all  about  us.  For  example,  here 
stands  a  row  of  trees;  here  is  the  plum  tree,  the 
peach,  pear,  apple,  cherry  and  the  apricot.  They 
send  their  roots  down  into  the  same  soil;  their 
fibres  become  interlaced  in  it;  and  yet  each  tree 
has  the  mysterious  power  to  draw  from  the  same 
soil  the  substances  which  produce  its  own  peculiar 
fruit.  So  it  is  throughout  the  vegetable  kingdom. 
But  how  it  is  that  the  peach  tree  produces  the 
peach,  while  the  plum  tree*  from  the  same  soil, 
produces  the  plum;  or  how  one  plant  produces 
wheat,  while  another  at  its  side  produces  barley, 
we  cannot  tell.  But  there  is  the  fact;  and  how 
stupid  would  he  be  considered  who  rejected  the 
fact,  because,  forsooth,  he  cannot  understand  the 
mysterious  powers  or  forces  which  produce  it! 

As  Bishop  Watson  remarks  to  Sir  Edward 
Gibbon,  in  the  letters  which  comprise  his  Apology 
for  Christianity: — "In  physics  you  cannot  com- 
prehend the  primary  cause  of  anything:  not  of 
the  light  by  which  you  see;  nor  of  the  elasticity 
of  the  air  by  which  you  hear;  nor  of  the  fire 


GENERAL    SALVATION.  23 

by  which  you  are  warmed.  In  physiology  you 
cannot  tell  what  first  gave  motion  to  the  heart, 
nor  what  continues  it,  nor  why  its  motion  is  less 
voluntary  than  the  lungs;  nor  why  you  are  able 
to  move  your  arms  to  the  right  or  left  by  a  simple 
volition;  *  *  *  nor  comprehend  the  principle 
by  which  your  body  was  at  first  formed,  nor  by 
which  it  is  sustained,  nor  by  which  it  will  be 
reduced  to  earth."  The  list  might  be  indefinitely 
extended,  for  the  facts  in  nature  which  are 
incomprehensible  are  more  numerous  than  those 
of  revelation.  And  yet  those  who  insist  that  all 
the  facts  connected  with  revelation  should  be  of 
such  a  character  that  they  are  perfectly  compre- 
hended, refuse  not  to  accept  the  facts  in  nature 
because  they  are  incomprehensible.  Why  cannot 
they  treat  with  equal  fairness  the  facts  of  revela- 
tion, and  leave  it  to  time  and  further  revelation 
to  make  that  clear  which  is  now  obscure? 


CHAPTER  IV. 

GENERAL    SALVATION. 

7TNBELIEVERS  delight  to  represent  God,  the 
^"^  great  Law  Giver,  as  unspeakably  cruel  in 
demanding  such  an  Atonement  as  Christ  made 
for  the  salvation  of  the  children  of  men. 


24  THE    GOSPEL. 

But  let  it  be  borne  in  mind  that  he  who  made 
the  Atonement  did  so  voluntarily.  Testifying  to 
his  disciples  respecting  the  matter  he  says: 
"  Therefore  doth  my  Father  love  me,  because  I 
lay  down  my  life  that  I  may  take  it  up  again.  No 
man  taketh  it  from  me,  but  I  lay  it  down  of 
myself.  I  have  power  to  lay  it  down  and  I  have 
power  to  take  it  again.  This  commandment  have 
I  received  of  my  Father."* 

When  his  enemies  gathered  about  him, — a 
former  friend  betraying  him  with  a  kiss, — and 
Peter  prepared  to  defend  him  with  the  sword, 
he  chided  him  for  his  rashness,  commanding  him 
to  put  up  his  sword,  and  added:  "Thinkest  thou 
that  I  cannot  now  pray  to  my  Father,  and  he 
shall  presently  give  me  more  than  twelve  legions 
of  angels?  But  how  then  shall  the  scriptures  be 
fulfilled,  that  thus  it  must  be?"f 

Thus  down  to  the  very  last  moment,  it  appears 
that  Jesus  could  have  been  delivered  from  the 
sacrifice  had  he  so  willed  it.  But  the  principle 
which  was  the  guiding-star  of  his  life — "Father, 
not  my  will,  but  thy  will  be  done"  influenced  him 
in  this  instance,  and  he  drank  of  the  cup  given 
him  of  his  Father,  and  wrung  out  the  dregs  in 
agony;  but  he  did  it  voluntarily,  and  that,  too, 
out  of  his  great  love  for  mankind. 

Among  men  we  sometimes  see  this  willingness 


f  John  x.  17,  18.     t  Matt-  xxvi=  53,  54. 


GENERAL    SALVATION.  25 

to  suffer  for  others.  Men  there  are  who  would 
lay  down  their  lives  for  their  friends.  In  the 
times  when  imprisonment  for  debt  was  customary 
in  England,  we  often  meet  instances  where  out 
of  pure  love  and  kindness  towards  his  fellows,  a 
man  under  no  obligation  whatever  to  do  so,  has 
paid  the  debts  of  the  unfortunate,  satisfied  the 
demands  of  the  law,  and  set  the  captive  free.  It 
is  related  of  Lord  Byron  that  when  he  was  a  lad 
attending  school,  a  companion  of  his  fell  under 
the  displeasure  of  a  cruel,  overbearing  bully, 
who  unmercifully  beat  him.  Byron  happened  to 
be  present,  but  knowing  the  uselessness  of  under- 
taking a  fight  with  the  bully,  he  stepped  up  to 
him  and  asked  him  how  much  longer  he  intended 
to  beat  his  friend.  "What's  that  to  you?"  gruffly 
demanded  the  bully.  "Because,"  replied  young 
Byron,  the  tears  standing  in  his  eyes,  "I  will 
take  the  rest  of  the  beating  if  you  will  let  him 
go." 

That  partakes  to  some  extent,  at  least  enough 
so  for  illustration,  of  the  spirit  by  which  the  Son 
of  God  was  actuated  when  he  offered  himself  a 
ransom  for  mankind,  to  redeem  them  from  the 
power  and  dominion  of  death,  from  which  they 
were  powerless  to  free  themselves. 

There  was  something  more,  however,  in  the 
suffering  of  the  Messiah  than  merely  the  ordinary 
pangs  and  terrors  of  personal  death.  As  stated 
by  the  late  President  John  Taylor,  "The  suffering 
of  the  Son  of  God  was  not  simply  the  suffering  of 


26  THE    GOSPEL. 

personal  death;  for  in  assuming  the  position  that 
he  did  in  making  an  atonement  for  the  sins  of  the 
world,  he  bore  the  weight,  the  responsibilities 
and  the  burden  of  the  sins  of  all  men,  which, 
to  us,  is  incomprehensible.  As  stated,  'The 
Lord  your  Redeemer  suffered  death  in  the  flesh; 
wherefore  he  suffereth  the  pains  of  all  men. '  And 
Isaiah  says:  'Surely  he  hath  borne  our  griefs  and 
carried  our  sorrows;'  also,  The  Lord  hath  laid 
on  him  the  iniquity  of  us  all;'  and  again,  'he  hath 
poured  out  his  soul  unto  death,  and  he  was 
numbered  with  the  transgressors,  and  he  bear 
the  sins  of  many;'  or,  as  it  is  written  in  the 
second  book  of  Nephi,1  'For  behold,  he  suffereth 
the  pains  all  men,  yea  the  pains  of  every 
living  creature,  both  men,  women  and  children, 
who  belong  to  the  family  of  Adam;'  whilst  in 
Mosiah  it  is  declared,  'he  shall  suffer  temptations 
and  pains  of  body,  hunger,  thirst  and  fatigue, 
even  more  than  man  can  suffer,  except  it  be  unto 
death;  for  behold,  blood  cometh  from  every  pore 
so  great  shall  be  his  anguish  for  the  wickedness 
and  abominations  of  his  people.'" 

By  this  Atonement  of  Messiah's  there  is  es- 
pecially one  fact  thrown  out  into  bold  relief,  that 
is,  the  great  love  of  God  and  Christ  for  mankind. 
When  you  come  to  think  of  the  unspeakable 
agony,  of  the  anguish  of  heart,  of  the  pains  that 
racked  the  body  and  distressed  the  mind  of  the 


Mediation  and  Atonement  ch.  xxi. 


GENERAL    SALVATION.  27 

Savior  at  the  time  of  his  betrayal,  and  during 
his  trial  and  crucifixion,  you  may  begin  to  see 
how  great  the  love  of  the  Father  for  mankind 
must  be,  when  he  would  consent  for  his  only 
begotten  Son  to  pass  through  this  great  humilia- 
tion and  affliction,  in  order  to  redeem  mankind 
from  the  bonds  of  death.  On  such  contemplation 
increased  emphasis  will  be  given  to  the  passage 

"In  this  was  manifested  the  love  of  God 
towards  us,  because  that  God  sent  his  only  be- 
gotten Son  into  the  world  that  we  might  live 
through  him."*  And  also  to  this — "For  God  so 
loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life.  For  God  sent 
not  his  Son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved,  "f 

Then  what  shall  we  say  for  the  greatness  of  the 
love  of  the  Son  of  God,  who  of  his  own  free  will 
volunteered  to  take  upon  himself  the  task  of 
man's  redemption!  Not  only  of  redeeming  him 
from  death,  but  from  the  consequences  of  all 
sins,  that  is,  on  certain  conditions,  as  we  shall 
see  further  on ! 

I  have  often  thought  that  the  love  of  a  son  for 
his  mother  must  ever  be  made  stronger,  and 
become  more  sanctified,  through  bringing  to  mind 
the  sufferings  which  brought  her  to  the  very 
gates  of  death,  to  give  him  life;  her  subsequent 


*  I.  John  iv  :  9. 
f  John  iii.  16, 17. 


28  THE    GOSPEL. 

devotion,  anxiety,  toil  and  watchfulness  in  the 
years  of  his  childhood  and  youth,  making  her  a 
being  "enskyed  and  sainted,"  to  him.  So  it  is 
with  Christ.  The  recollection  of  the  love  he 
bears  for  us  as  manifested  in  the  sufferings  he 
endured  in  our  stead,  for  upon  him  was  laid  the 
iniquity  of  us  all,  and  by  his  stripes  are  we  to 
be  healed — the  recollection,  I  say,  of  his  excruc- 
iating agony  in  Gethsemane,  where  he  sweat  great 
drops  of  blood,  in  the  council  chamber  of  the 
Jews,  in  the  streets  of  Jerusalem  at  the  hands  of 
the  rabble,  and  finally  upon  Calvary,  in  order  to 
satisfy  the  inexorable  claims  of  justice,  must  seal 
and  make  perfect  the  bond  of  love  which  connects 
us  with  him;  and  bears  witness  to  the  world  how 
great,  how  infinite  the  love  of  Christ  for  us,  how 
great  the  price  paid  for  our  ransom.  Well  may 
the  Apostle  say — "Ye  are  not  your  own,  for  ye 
are  bought  with  a  price."* 

In  the  Atonement  made  for  man,  there  is  a  nice 
balancing  of  the  relative  claims  of  Justice  and 
Mercy.  The  law  given  to  man  being  transgressed, 
Jusice  demanded  the  payment  of  the  penalty, 
which  was  death.  And  as  Adam  had  no  power 
to  liberate  himself  from  the  captivity  thereof,  his 
sleep  in  the  grave  must  have  been  eternal;  so 
also  with  all  his  posterity  to  whom  his  mortality 
was  bequeathed  as  an  evil  legacy,  had  not  Mercy 
put  in  her  claims  and  prevented  Justice  from 


*  I  Cor.  vi.  19,  20. 


GENERAL   SALVATION.  29 

being  cruel.  The  Son  of  God  having  it  given 
him  to  have  life  in  himself,*  and  being  capable 
of  making  an  infinite  atonement,  he  stood  forth 
as  the  great  friend  of  man  and  offered  himself  as 
a  sacrifice  to  satisfy  the  claims  of  Justice.  That 
offering  was  accepted  by  the  great  Law  Giver, 
and  upon  the  demands  of  Justice  being  satisfied, 
—the  law  having  no  further  claim  upon  him,  the 
captive  is  set  free  from  the  dominion  of  death. 

Mercy  is  not  permitted  to  rob  Justice,  but  she 
claims  her  own.  Justice  is  not  permitted  to  be 
cruel,  but  he  retains  his  dignity — his  demands 
are  satisfied.  As  the  late  President  Taylor  very 
beautifully  and  very  truthfully  said:  "Is  justice 
dishonored?  No;  it  is  satisfied;  the  debt  is  paid. 
Is  righteousness  departed  from?  No;  there  is  a 
righteous  act.  All  requirements  are  met.  Is 
judgment  violated?  No;  its  demands  are  fulfilled. 
Is  mercy  triumphant?  No;  she  simply  claims 
her  own.  Justice,  judgment,  mercy  and  truth  all 
harmonize  as  the  attributes  of  Deity.  Justice  and 
truth  have  met  together,  righteousness  and  peace 
have  kissed  each  other,  justice  and  judgment 
triumphant  as  well  as  mercy  and  peace;  all  the 
attributes  of  Deity  harmonize  in  this  great, 
grand,  momentous,  just,  equitable,  merciful  and 
meritorious  act.  "f 


*  John  v  :  26. 

|  Mediation  and  Atonement,  ch.  xxiv.  To  the  reader  who  would 
make  a  more  thorough  investigation  of  this  subject  than  these  pages 
afford,  I  refer  him  to  the  following  passages  and  works.  Book  of 


30  THE   GOSPEL. 

Through  this  Atonement,  made  by  Messiah,  a 
full  and  complete  redemption  from  the  conse- 
quences of  Adam's  transgression  is  brought 
about;  that  is,  a  victory  over  the  grave  is  secured; 
and  that,  too,  through  the  merits  of  Jesus  Christ. 
And  while  the  law  transgressed  by  Adam  has  been 
vindicated,  the  posterity  of  Adam,  who  became 
subject  to  death  through  his  disobedience,  are 
redeemed  from  the  grave  without  anything  being 
required  of  them.  For  as  their  agency  was  not 
concerned  in  bringing  about  the  mischief,  neither 
is  anything  demanded  of  them  in  order  to  obtain 
redemption  from  it. 

So  far  salvation  is  free,  universal,  and  uncon- 
ditional; extending  to  every  man,  woman  and 
child  who  has  ever  breathed  the  breath  of  life. 
And  hence  the  Prophet  Joseph  Smith  wrote  as 
one  of  the  articles  of  our  faith — 'We  believe 
that  men  will  be  punished  for  their  own  sins,  and 
not  for  Adam's  transgression." 

This  is  what  I  mean,  then,  by  General  Salva- 
tion: Free  redemption  for  all  mankind  through 
the  resurrection  from  death,  which  was  the  great 
penalty  affixed  to  the  law  that  Adam  transgressed. 
This  is  what  the  Atonement  of  Christ  accom- 
plished for  man,  but  this  is  not  all  it  did,  as  we 


Mormon,  II  Nephi,  Chap.  ii.  Mosiah  xv,  18 — 27.  Alma  xxxiv. 
7 — 17.  Alma  xlii,  1—26.  Doc.  and  Cov.  See.  Ixxvi.  and  especially 
the  "Mediation  and  Atonement"  by  the  late  Prest.  John  Taylor 
Also  Watson's  Apology  for  Christianity,  Letter  vi.  Jenyn's  Inter- 
nal Evidences  of  the  Christian  Religion,  the  concluding  chapter. 


INDIVIDUAL   SALVATION.  31 

shall  see  when  we  come  to    speak    of  Individual 
Salvation. 

Meantime,  through  the  fall,  comes  our  present 
state  of  probation;  our  opportunities  for  gaining 
an  experience  in  this  life;  of  coming  in  contact 
with  good  and  evil;  learning  to  love  the  one  and 
despise  the  other,  by  seeing  them  placed  in  con- 
trast with  each  other,  working  out  their  respective 
results,  to  the  production  of  happiness  on  the 
one  hand,  and  misery  on  the  other.  From  which 
experience  we  shall  learn  on  what  basis  rests  the 
eternal  felicity  of  intelligences,  and  how  to 
perpetuate  it  throughout  the  ages  yet  unborn. 


CHAPTER  V. 

INDIVIDUAL    SALVATION. 

TgvAVING  dealt  with  what  I  called  General 
(§  Salvation,  I  now  turn  to  Individual  Salva- 
tion. You  have  seen  that  man  is  redeemed  from 
the  evils  brought  upon  him  through  Adam's  sin, 
without  any  act  of  belief  or  obedience  being 
required  of  him.  This  is  because  his  agency  or 
will  was  not  exercised  in  breaking  the  law  given 
to  Adam.  The  calamity  overtakes  him  through 
no  fault  of  his;  and  consequently  his  deliverance, 
so  far,  comes  without  his  seeking — in  fact,  it 
comes  independent  of  him.  In  this  matter,  man 


32  THE    GOSPEL. 

•* 

is  passive,  being  acted  upon  by  the  relative 
claims  of  Justice  and  Mercy. 

But  apart  from  the  transgressions  of  our  first 
parents,  there  is  a  vast  amount  of  sin,  crime  and 
corruption  in  the  world.  Envy,  hatred,  malice, 
contention,  evil-speaking,  jealousy,  and  covetous- 
ness  abound;  to  say  nothing  of  the  greater  evils 
of  lying,  drunkenness,  stealing,  fornication, 
adultery,  and  debauchery  of  every  description, 
which  would  be  improper  even  to  name. 

Selfishness  is  the  starting  point  of  the  present 
system  of  industrialism;  chicanery  and  fraud 
enter  into  all  the  avenues  of  trade;  dishonesty 
walks  the  streets  without  shame;  licentiousness 
revels  in  its  own  wantonness;  whoredoms  are 
poisoning  the  life's  blood  of  the  nations;  prostitu- 
tion flaunts  its  shame  upon  the  streets,  and  takes 
up  its  abode  in  the  very  shadow  of  the  church, 
where  men  meet  to  worship  God.  Instead  of 
beautifying  the  earth,  man  is  but  making  many 
portions  of  it  sink-holes  of  iniquity;  where 
poverty,  misery,  degradation,  drunkenness,  crime 
and  sin  lie  festering  in  their  filthiness  under  the 
sunlight  of  heaven,  until  the  very  earth  is  defiled 
under  the  inhabitants  thereof. 

Now,  who  is  responsible  for  all  these  evils,  this 
seething  mass  of  iniquity,  which  blights  like  a 
hell-sent  plague  this  fair  creation  of  ours — the 
earth?  I  answer  that  every  man  and  every  woman 
and  every  child,  who  has  arrived  at  the  years  of 
accountability — who  understands  the  difference 


INDIVIDUAL   SALVATION.  33 

between  good  and  evil — is  responsible  for  it,  so 
far,  and  to  that  extent  that  his  or  her  individual 
acts  contribute  to  the  grand  aggregate  of  crime 
in  this  sin-stained  world. 

In  the  commission  of  these  individual  sins,  too, 
man's  agency  becomes  a  factor.  He  sins  know- 
ingly, willfully,  and  sometimes  wantonly.  He 
transgresses  the  laws  of  God  and  of  nature  in 
spite  of  the  protests  of  his  conscience,  the  con- 
victions of  his  reason  and  the  promptings  of  his 
judgment.  He  becomes  desperately  wicked  and 
so  depraved  that  he  actually  seeks  evil  and  loves 
it.  He  hugs  it  to  his  bosom  and  cries,  "Evil,  be 
thou  my  good;  sin,  be  thou  my  refuge!" 

For  the  transgression  of  that  law  which  brought 
death  into  the  world,  Justice  had  no  claims  upon 
the  posterity  of  Adam,  because  their  agency  was 
not  concerned  in  it,  hence  a  free  redemption  was 
provided  from  the  calamity  that  overtakes  them. 
But  in  the  case  of  these  individual  sins,  where 
the  agency  of  every  person  is  exercised,  justice 
demands  that  the  penalties  affixed  to  the  violated 
laws  be  satisfied,  and  the  transgressors  punished. 
But  here  again  the  principle  of  mercy  is  active. 
As  I  have  before  stated,  the  victory  over  death  is 
not  the  only  benefit  arising  from  the  Atonement 
of  the  Messiah;  but  by  the  sacrifice  which  he 
made  he  purchased  mankind  as  an  inheritance 
for  himself,  and  they  became  of  right  under  his 
dominion,  for  he  ransomed  them  from  an  endless 
sleep  in  the  grave.  Nor  is  that  all,  but  as  the 


34  THE   GOSPEL. 

scripture  saith:  "He  hath  borne  our  griefs  and 
carried  our  sorrows.  *  *  *  He  was  wounded 
for  our  transgressions,  he  was  bruised  for  our 
iniquities;  the  chastisement  of  our  peace  was 
upon  him;  and  with  his  stripes  we  are  healed. 
*  *  *  The  Lord  hath  laid  on  him  the  iniquity 
of  us  all."*  So  that  his  Atonement  not  only 
broke  the  bonds  of  death,  but  also  atoned  for  the 
individual  sins  of  men  on  condition  of  their 
obedience — their  loyalty  to  Christ,  who  by  virtue 
of  his  Atonement  redeemed  them  from  endless 
death,  and  therefore  of  right  became  their  law- 
giver, and  had  power  given  him  to  dictate  the 
terms  upon  which  the  full  benefits  of  his  Atone- 
ment should  be  applied  to  individuals,  in  order 
to  release  them  from  the  penalties  which  follow 
as  a  consequence  of  their  personal  violations  of 
the  principles  of  righteousness. 

First,  however,  let  us  settle  it  in  our  minds 
from  authority  that  the  Atonement  of  Christ  has 
this  two-fold  force  that  I  have  ascribed  to  it, 
viz.:  that  it  redeems  all  mankind  from  death; 
and  also  redeems  them  from  the  consequences  of 
personal  sins,  through  obedience  to  Christ. 

The  first  part  of  the  proposition  has  already 
been  discussed  and  proven  in  those  chapters 
devoted  to  the  consideration  of  General  Salvation, 
and  those  arguments  need  not  be  repeated  here. 

That  the  second  part  is    true    is  evident    from 


Isaiah  liii :  5,  6. 


INDIVIDUAL   SALVATION.  35 

such  scripture  as:  "He  that  believeth  and  is 
baptized  shall  be  saved,  and  he  that  believeth 
not  shall  be  damned;*  and,  "Being  made  perfect, 
he  became  the  author  of  eternal  salvation  unto 
all  them  that  obey  him."f  But  while  you  are 
under  the  necessity  of  sustaining  the  proposition, 
so  far  as  the  Jewish  Scriptures  are  concerned,  by 
inference,  by  conclusions  drawn  from  the  con- 
sideration of  numerous  passages,  in  the  Book  of 
Mormon  we  have  passages  which  at  once  sustain 
the  doctrine:  "And  also  his  blood  atoneth  for 
the  sins  of  those  who  have  fallen  by  the  trans- 
gression of  Adam,  who  have  died  not  knowing 
the  will  of  God  concerning  them,  or  who  have 
ignorantly  sinned.  But  woe,  woe  unto  him  who 
knoweth  that  he  rebelleth  against  God;  for  salva- 
tion cometh  to  none  such,  except  it  be  through  repent- 
ance and  faith  in  the  Lord  Jesus  Christ.  "J 

Alma,  in  answering  a  question  asked  him  by 
the  lawyer  Zeezrom,  said  of  Jesus: — "And  he 
shall  come  into  the  world  to  redeem  his  people; 
and  he  shall  take  upon  him  the  transgressions  of 
those  who  believe  on  his  name;  and  these  are 
they  that  shall  have  eternal  life,  and  salvation 
cometh  to  none  else;  therefore  the  wicked  remain 
as  though  there  had  been  no  redemption  made, 
except  it  be  the  loosing  of  the  bonds  of  death; 
for  behold  the  day  cometh  that  all  shall  rise  from 


*  Mark  xvi.  16.     f  Heb.  v:  16.     \  Mosiah  iii :  11,  12. 


36  THE   GOSPEL. 

the  dead  and  stand  before  God  and  be  judged 
according  to  their  works."* 

Still  more  plain  in  relation  to  the  effect  that 
Messiah's  Atonement  has  upon  the  personal  sins 
of  men,  is  the  word  of  the  Lord  through  the 
Prophet  Joseph  Smith  to  Martin  Harris,  warning 
him  to  repent  lest  his  sufferings  be  sore — how 
sore,  how  exquisite,  how  hard  to  bear  he  knew 
not:  "For  behold,  I  God,  have  suffered  these 
things  for  all  that  they  might  not  suffer  if  they 
would  repent,  but  if  they  would  not  repent,  they 
must  suffer  even  as  I,  which  suffering  caused 
myself,  even  God,  the  greatest  of  all,  to  tremble 
because  of  pain,  and  to  bleed  at  every  pore,  and 
to  suffer  both  body  and  spirit;  and  would  that  I 
might  not  drink  the  bitter  cup  and  shrink — 
nevertheless,  glory  be  to  the  Father,  I  partook 
and  finished  my  preparations  unto  the  children  of 
men.  "t 

These  passages  to  my  mind  prove  the  dual 
character  of  Messiah's  Atonement — the  redemp- 
tion from  the  consequences  of  Adam's  transgres- 
sion, from  death;  and  redemption  from  personal 
sins  on  condition  of  implicit  obedience  to  the 
laws  of  Christ — to  the  gospel,  which  we  have 
already  seen  is  the  power  of  God  unto  salvation 
to  everyone  who  believes  and  obeys  it. 

It  will  doubtless  be  observed  by  the    attentive 


*Almaxi:  40,41.      f  Doc.  and  Cov.  Sec.  xix,  16-18.     See 
Mosiah  iii,  20,  21. 


INDIVIDUAL  SALVATION.  37 

reader  that  upon  this  showing  those  who  die 
before  they  are  capable  of  knowing  good  or  evil, 
before  they  arrive  at  the  years  of  accountability 
and  who,  therefore,  are  pure  and  innocent,  are 
saved  by  the  merits  of  Jesus  Christ  alone.  Being 
redeemed  from  the  death  brought  upon  them  by 
the  fall  of  Adam,  by  the  Atonement  made  by 
Christ,  and  having  committed  no  personal  sins 
— dying  in  the  days  of  their  innocence — they 
have  nothing  to  repent  of.  Having  broken  no 
law,  Justice  has  no  claim  upon  them;  they  fall 
into  the  arms  of  Mercy  alone,  and  there  they  are 
secure.  Well  might  Jesus  exclaim — "Suffer  little 
children  to  come  unto  me,  for  of  such  is  the 
kingdom  of  heaven!"  But  those  who  interpret 
that  scripture  to  mean  that  little  children  have 
to  be  baptized  or  perform  or  have  performed  for 
them  any  other  ordinance,  in  order  that  they 
might  come  unto  Christ,  or  to  save  them  in  the 
kingdom  of  God,  are  woefully  ignorant  of  the 
gospel,  and  fail  to  grasp  the  grandeur,  the  con- 
sistency the  perfection  there  is  in  it. 

It  was  doubtless  these  considerations  which 
caused  Mormon  to  say,  in  writing  to  his  son 
Moroni:  "Listen  to  the  words  of  Christ  your 
Redeemer,  your  Lord  and  your  God.  Behold  I 
came  into  the  world  not  to  call  the  righteous  but 
sinners  to  repentance:  the  whole  need  no  phy- 
sician, but  they  that  are  sick;  wherefore  little 
children  are  whole  for  they  are  not  capable  of 
committing  sin,  wherefore  the  curse  of  Adam  is 


38  THE      GOSPEL. 

taken  from  them  in  me,  that  it  hath  no  power 
over  them;  *  *  *  and  after  this  manner  did 
the  Holy  Ghost  manifest  the  word  of  God  unto 
me,  wherefore  my  beloved  son,  I  know  that  it  is 
solemn  mockery  before  God  that  ye  should 
baptize  little  children.  Behold  I  say  unto  you 
that  this  thing  shall  ye  teach,  repentance  and 
baptism  unto  those  who  are  accountable  and 
capable  of  committing  sin;  yea,  teach  parents 
that  they  must  repent  and  be  baptized  and 
humble  themselves  as  their  little  children,  and 
they  shall  all  be  saved  with  their  little  children. 
And  their  little  children  need  no  repentance, 
neither  baptism.  *  *  *  Little  children  are 
alive  in  Christ,  even  from  the  foundation  of  the 
world.  "* 

No  less  implicit  is  the  word  of  the  Lord 
through  the  Prophet  Joseph  Smith:  "But  behold 
I  say  unto  you,  that  little  children  are  redeemed 
from  the  foundation  of  the  world  through  mine 
Only  Begotten.  Wherefore  they  cannot  sin,  for 
power  is  not  given  unto  Satan  to  tempt  little 
children,  until  they  begin  to  become  accountable 
before  me.  "f 

Moreover,  it  appears  that  Mercy  has  special 
claims  upon  those  men  and  women,  and  also 
upon  nations  and  races  who  know  not  the  laws 
of  God,  or  have  never  heard  the  gospel.  The 
first  Nephi  in  speaking  of  the  Atonement  of 


Moroni  viii,  8-12.     f  Doc.  and  Cov.  Sec.  xxix,  46,  47. 


INDIVIDUAL    SALVATION.  39 

Christ  and  its  effects  where  proclaimed  and 
rejected,  says:  "Wherefore  he  has  given  a  law; 
and  where  there  is  no  law  given  there  is  no 
punishment;  and  where  there  is  no  punishment, 
there  is  no  condemnation;  and  where  there  is 
no  condemnation,  the  mercies  of  the  Holy  One 
of  Israel  have  claim  upon  them  because  of  the 
Atonement;  for  they  are  delivered  by  the  power 
of  him  (Christ);  for  the  Atonement  satisfieth  the 
demands  of  his  justice  upon  all  those  who  have 
not  the  law  given  to  them,  that  they  are 
delivered  from  that  awful  monster,  death  and  hell 
and  the  devil,  and  the  lake  of  fire  and  brimstone 
(see  Alma  xii,  17),*  which  is  endless  torment; 
and  they  are  restored  to  that  God  who  gave  them 
breath,  which  is  the  Holy  One  of  Israel,  "f 

And  so  Moroni:  "For  the  power  of  redemption 
cometh  on  all  they  that  have  no  law;  wherefore 
he  that  is  not  condemned,  or  he  that  is  under  no 
condemnation  cannot  repent;  and  unto  such 
baptism  availeth  nothing.  "| 


*  The  torments  of  the  ungodly  sinners  are  likened  unto  a  lake  of 
fire  and  brimstone  by  this  writer,  Nephi — not  that  sinners  are 
plunged  into  a  lake  of  fire  and  brimstone  as  so-called  orthodox 
Christians  teach.  Indeed,  in  the  above  passages  there  is  a  definition 
of  what  the  lake  of  fire  is — it  is  "endless  torment,"  which  ever 
exists  for  the  punishment  of  impenitent  sinners— each  one  partak- 
ing of  it  to  such  a  degree  and  for  such  time  as  is  necessary  to  satisfy 
the  demands  of  justice.  In  the  very  chapter  above  quoted  Nephi 
says  of  the  wicked :  "And  their  torment  is  as  a  lake  of  fire  and 
brimstone,  whose  flames  ascendeth  up  for  ever  and  ever,  and  have 
no  end." 

t  II.  Nephi  ix,  25,  26.     J  Moroni  viii,  22. 


40  THE    GOSI'I  I  . 

To  this  also  agrees  the  teachings  of  Paul: 
"For  as  many  as  have  sinned  without  law  shall 
also  perish  without  law;*  and  as  many  as  have 
sinned  in  the  law,  shall  be  judged  by  the  law.  "t 

So  also  the  word  of  the  Lord  to  Joseph  Smith: 
"And  again  I  say  unto  you,  that  whosoever  hav- 
ing knowledge,  have  I  not  commanded  to  repent? 
And  he  that  hath  no  understanding  it  remaineth 
in  me  to  do  as  it  is  written.  "£ 

Hence  it  is  that  the  heathen  nations  who  have 
had  no  law  given  to  them,  and  have  died  without 
law,  will  have  part  in  the  first  resurrection.  § 

Still,  those  who  have  died  without  law  are 
placed  at  this  disadvantage;  that  if  they  are  not 
under  the  condemnation  of  the  law,  through  not 
having  had  it  delivered  to  them,  neither  are 
they  sanctified  by  the  lawr,  and  consequently  their 
development  in  spiritual  knowledge  and  exper- 
ience is  not  such  as  may  warrant  us  in  expecting 
that  they  are  prepared  to  inherit  the  same  degree 
of  glory  with  those  who  have  received  the  law  of 
the  gospel,  faithfully  observed  all  its  require- 
ments, and  through  their  obedience  have  become 
sanctified  by  it,  and  inherit  the  celestial  glory, 
the  highest  of  all.  Therefore,  it  is  written  of 
those  who  die  without  the  law:  "These  are  they 

*  I  venture  the  suggestion,  basing  it  on  the  sense  of  the  whole 
passage,  that  it  should  read:  "Shall  also  be  judged  without  the 
law." 

f  Rom  ii,  12.  J  Doc.  and  Cov.  Sec.  xxix,  49,  50.  \  Doc.  and 
Qov.  Sec.  xlv,  54.  See  also  Mosiah  xv,  24,  25. 


*     *. - .    -- 

INDIVIDUAL   SALVATION.  41 

who  are  of  the  terrestrial  [world],  whose  glory 
differs  from  that  of  the  church  of  the  First  Born, 
who  have  received  the  fullness  of  the  Father,  even 
as  the  moon  differs  from  the  sun  in  the  firma- 
ment. Behold  these  are  they  who  died  without  law.  "* 

I  know  of  nothing  that  is  written,  however, 
which  prevents  us  from  believing  that  they  may, 
eventually,  enter  the  celestial  kingdom.  Of  one 
thing  at  least  we  may  rest  assured,  and  that  is, 
that  they  will  receive  all  the  glory,  all  the 
exaltation,  that  their  capacity  can  comprehend 
and  enjoy,  and  they  will  be  satisfied  with  the 
mercy  and  justice  of  God."j" 

But  now  to  return  to  those  to  whom  the  gospel 
is  preached,  and  who  can  only  hope  for  salvation 
from  the  penalties  affixed  to  sin,  by  obeying  the 
precepts  and  ordinances  thereof.  How  far  is 
their  obedience  taxed?  What  principles  are  they 
to  accept,  what  precepts  practice,  what  ordinances 
observe? 

To  the  first  question  I  make  answer:  That 
since  Christ  ransomed  mankind  by  his  own  death 
and  suffering,  from  an  endless  sleep  in  the  grave, 
in  order  to  attain  the  additional  grace  of  an  im- 
munity from  the  consequences  of  our  personal 
violations  of  the  laws  of  righteousness — a  for- 
giveness of  sins — man's  obedience  to  him  must 
be  implicit  and  absolute.  It  is  the  duty  of  man 


*  Doc.  and  Cov.  Sec.  Ixxvi,  71,  72. 

f  See  chapter  on  Salvation  for  the  Dead. 


42  THE    GOSPEL. 

to  obey  the  whole  Gospel,  all  precepts,  all  ordi- 
nances, as  far  as  they  are  made  known  unto  him — in 
short,  it  is  binding  on  him  to  live  by  every  word 
which  proceedeth  from  the  mouth  of  God.  In 
proof  of  this,  I  have  only  to  add  that  when 
Jesus  commanded  his  appostles  to  go  into  the 
world  and  preach  the  Gospel  he  said:  "Go  ye 
therefore  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost:  Teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you"* 

There  is  no  one  single  thing,  however  great, 
that  man  can  do  and  then  be  under  no  further 
obligations  to  continue  to  observe  the  laws  of 
righteousness.  The  reply  of  Jesus  to  the  young 
man  who  came  running  to  him  saying,  "Good 
Master,  what  good  thing  shall  I  do,  that  I  may 
have  eternal  liie?"  was — "If  you  will  enter  into 
life,  keep  the  commandments."  The  young  man 
"asked,  "which;"  that  is,  which  of  the  command- 
ments must  he  keep.  And  here  I  will  say  that 
by  reading  a  little  between  the  lines  it  is  not 
difficult  to  see  that  the  young  man  had  an  idea 
that  there  was  some  great  thing  he  could  do,  and 
by  that  one  act  secure  eternal  life.  But  the 
answer  of  Jesus  dispelled  that  illusion,  for  he 
said:  —  "Thou  shalt  do  no  murder,  thou  shalt  not 
commit  adultery,  thou  shalt  not  steal,  thou  shalt 
not  bear  false  witness;  honor  thy  father  and  thy 


*  Matt,  xxviii,  19,  20. 


PRINCIPLES    AND     ORDINANCES.  43 

mother;  and  thou  shalt  love  thy  neighbor  as  thy- 
self. The  young  man  sayeth,  all  these  things 
have  I  kept  from  my  youth  up;  what  lack  I  yet? 
Jesus  said  unto  him,  if  thou  wilt  be  perfect,  go 
and  sell  all  thou  hast  and  give  it  to  the  poor, 
*  *  *  and  come  and  follow  me."* 

It  will  be  observed  from  the  foregoing  that  it 
was  not  enough  that  the  young  man  keep  the 
commandments  in  the  law  of  Moses,  not  enough 
that  he  sell  all  that  he  had  and  give  it  to  the 
poor,  but  he  must  then  come  and  follow  his 
Master.  How  much  that  means!  But  I  shall 
not  particularize,  I  shall  sum  up  the  matter  by 
saying  that  this  case,  together  with  the  observa- 
tions in  the  preceding  chapters,  plainly  proves 
that  if  man  would  be  perfect,  if  he  would  obtain 
the  full  benefits  of  Messiah's  atonement,  com- 
plete absolution  from  his  personal  violation  of 
holy,  righteous  laws,  as  well  as  deliverance  from 
the  grave,  his  obedience  to  the  laws  of  Christ — 
the  Gospel,  must  be  implicit,  absolute. 


CHAPTER    VI. 

PRINCIPLES    AND    ORDINANCES. 

N  this  chapter  I   shall  deal  briefly    and    collec- 
tively   with    those    principles    that    must    be 
accepted,  the  ordinances  that  must  be  observed, 


*Matt.  xix:  16-22. 


44  THE    GOSPEL. 

the  precepts  that  must  be  followed  and  the  kind 
of  a  life  that  must  be  led  in  order  to  secure  a 
forgiveness  of  individual  sins,  and  obtain  and 
grow  in  the  favor  of  heaven — in  short,  what  laws 
and  ordinances  man  is  required  to  obey  in  the 
Gospel  of  Jesus  Christ. 

I  shall  enter  into  no  analysis  of  the  respective 
principles  spoken  of,  but  shall  merely  point  them 
out,  and  enter  into  a  more  particular  considera- 
tion of  them  further  on  in  the  work. 

Certain  it  is  that  faith  enters  into  and  forms  a 
part  of  the  Gospel.  Men  are  required  to  believe 
in  God,  and  in  Jesus  Christ:  and  by  that  I 
mean,  not  merely  an  assent  to  their  existence, 
but  an  acceptance  of  the  whole  system  of  truth 
revealed  by  them  for  man's  salvation.  Faith  of 
necessity  is  a  factor  in  the  Gospel,  because  it  is 
the  incentive  to  all  action;  for  unless  men  believe 
in  God's  existence,  and  in  the  revelations  and 
commandments  which  he  has  given  them,  they 
will  consider  themselves  under  no  obligations  to 
obey  him;  and  hence  will  neglect  the  things 
which  concern  their  salvation.  It  was  the  knowl- 
edge of  this  fact,  doubtless,  which  led  Paul  to 
say:  "He  that  cometh  to  God  must  believe  that 
he  is  (i.e.  exists),  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him."*  And  Jesus,  too, 
when  he  said:  "If  ye  believe  not  that  I  am  he 


•Heb.xi:  6. 


PRINCIPLES    AND     ORDINANCES.  45 

(the  Redeemer,  the  Son  of  God),  ye  shall  die  in 
your  sins."* — had  the  same  thing  in  his  mind. 

Hence,  I  say,  faith  is  of  necessity  a  part  of  the 
Gospel,  a  fundamental  principle  of  it;  and  there- 
fore much  importance  is  given  to  it  by  the 
writers  of  Scripture.  How  great  that  importance 
is  may  be  learned  from  the  fact  that  Jesus  said, 
on  the  one  hand,  "He  that  heareth  my  word,  and 
believeth  on  Him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation;  but 
is  passed  from  death  unto  life":f  while  on  the 
other  hand  He  said,  "He  that  believeth  not  shall 
be  damned.  "| 

Belief  in  God  and  in  Jesus  Christ — in  the  sense 
I  have  described  in  the  foregoing — when  once 
fixed  in  the  mind  and  heart,  leads  men  to 
obedience  to  God's  laws.  It  leads  them  to 
repentance  and  every  other  good  work. 

Repentance  is  made  particularly  prominent  in 
the  scheme  of  man's  salvation.  It  was  taught  by 
John  the  Baptist  in  the  wilderness  of  Judea;  the 
main  feature  of  his  mission  seemed  to  have  been 
to  call  men  to  repentance.  It  was  taught,  too, 
by  Messiah  himself.  On  the  occasion  of  some 
telling  him  of  certain  Galileans  whose  blood 
Pilate  had  mingled  with  their  sacrifices,  he  said: 
"Suppose  ye  that  these  Galileans  were  sinners 
above  all  Galileans,  because  they  suffered  these 


*  John  viii :  24.    f  John  v :  25.    J  Mark  xvi :  16. 


46  THE    GOSPEL. 

things?  I  tell  you  na)7;  but  except  ye  repent,  ye 
shall  all  likewise  perish."* 

Going  to  the  time  when  the  Apostles  began  to 
fulfill  the  mission  given  to  them  to  preach  the 
Gospel,  it  will  be  found  that  this  same  principle, 
in  connection  with  others,  is  urged  upon  the 
acceptance  of  the  people.  On  that  occasion 
Peter  preached  a  discourse  in  which  he  proved 
from  the  old  Scriptures  that  Jesus  was  the 
Messiah,  and  in  answer  to  the  cries  of  the 
people,  "Men  and  brethren,  what  shall  we  do?" 
he  answered,  "Repent  and  be  baptized  every  one 
of  you,  in  the  name  of  Jesus  Christ  for  the 
remission  of  sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost,  "f 

Following  this  case  is  another,  also  recorded  in 
the  Acts  of  the  Apostles,  in  which  the  Gospel 
was  taught  and  obeyed  by  the  people  of  Samaria, 
under  the  teachings  of  one  Philip  and  the 
apostles  Peter  and  John.  In  this  latter  case 
there  is  a  development  of  the  same  principles 
that  were  taught  on  the  day  of  Pentecost.  I  can 
do  no  better  than  quote  the  passage  which  gives 
the  history  of  the  circumstance:  "  Then  Philip 
went  down  to  the  city  of  Samaria  and  preached 
Christ  unto  them.  And  the  people  with  one 
accord  gave  heed  unto  those  things  which  Philip 
spake,  hearing  and  seeing  the  miracles  which  he 
did.  For  unclean  spirits,  crying  with  loud  voices, 


*  Luke  xiii  :*1,  3.     f  Acts  ii : 


PRINCIPLES    AND     ORDINANCES.  47 

came  out  of  many  that  were  possessed  with  them; 
and  many  taken  with  palsies,  and  that  were  lame, 
were  healed.  And  there  was  great  joy  in  that 
city:  *  [and]  when  they  believed  Philip 

preaching  the  things  concerning  the  kingdom  of 
God,  and  the  name  of  Jesus  Christ,  they  were 
baptized,  both  men  and  women.  *  *  *  Now 
when  the  apostles  which  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God,  they 
sent  unto  them  Peter  and  John:  who,  when  they 
were  come  down,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost  (for  as  yet  he  was 
fallen  upon  none  of  them;  only  they  were 
baptized  in  the  name  of  the  Lord  Jesus).  Then 
laid  they  their  hands  on  them,  and  they  received 
the  Holy  Ghost."* 

The  same  principles  that  are  here  taught— 
the  same  ordinances  that  were  observed  by  the 
people  of  Samaria — are  enumerated  in  another 
scripture,  as  the  "principles  of  the  doctrine  of 
Christ."  The  language  is:  "Therefore  notf 


*  Acts  viii :  5-8,  12,  14-17. 

f  I  quote  the  passage  here  as  it  stands  in  the  inspired  translation 
of  the  Bible — or,  rather,  what  should  be  called  the  inspired  revision 
of  the  Bible — by  the  Prophet  Joseph,  that  is,  "not  leaving  the 
principles,"  etc.;  and  it  seems  to  me  that  all  must  agree  that  that  is 
right.  For,  admitting  that  faith,  for  instance,  is  a  principle  of  the 
doctrine  of  Christ — and  it  is  enumerated  as  one  in  this  very  passage 
— how  can  that  principle  be  left  and  we  go  on  unto  perfection  ?  It 
is  a  principle  that  enters  into  religious  life,  no  matter  how  far 
advanced  in  all  that  is  excellent  the  individual  may  be.  It  is  a 
principle  that  underlies  the  actions  of  the  Gods,  and  enters  into 


48  THE    GOSPEL. 

leaving  the  principles  of  the  doctrines  of  Christ, 
let  us  go  on  unto  perfection;  not  laying  again 
the  foundation  of  repentance  from  dead  works, 
and  of  faith  towards  God,  of  the  doctrines  of 
baptisms,  and  of  the  laying  on  of  hands,  and 
of  resurrection  of  the  dead,  and  of  eternal 
judgment,  and  this  will  we  do  if  God  permit."* 

It  is  scarcely  necessary  for  me  to  say  that 
these  doctrines  must  be  accepted,  and  the  ordi- 
nances observed  by  those  who  would  obtain  favor 
with  God,  and  the  remission  of  their  sins;  for  I 
have  already  pointed  out  the  fact,  that  implicit 
obedience  to  the  law  of  Christ — the  Gospel — is 
the  only  means  of  salvation  for  man.  And 
furthermore  it  is  written:  "Whosoever  trans- 
gresseth,  and  abideth  not  in  the  doctrine  of 
Christ,  hath  not  God.  He  that  abideth  in  the 
doctrine  of  Christ,  he  hath  both  the  Father 
and  the  Son.  ""f 

It  would  seem,  then,  that  it  is  binding  upon  man 
to  receive  the  whole  Gospel,  with  all  its  prin- 


their  life  and  work — "  by  faith  the  worlds  were  ma<lt\"  We  might 
as  well  admonish  the  mathematician  to  leave  the  fundamental  princi- 
ples of  his  science  and  expect  him  to  go  on  unto  perfection.  But  he 
cannot  do  it.  The  simple  principle  *'f  addition,  subtraction,  multi- 
plication and  division,  enter  into  his  calculation?,  whatever  his  ad- 
vancement in  the  science  of  numbers :  and  in  like  manner  the  e 
fundamental  principles  of  the  gospel  are  connected  with  our  spirit- 
ual advancement,  and  we  cannot  leave  them,  and  go  on  to  perfec- 
tion— hence  Joseph  Smith's  rendering  must  be  correct. 
*Heb  vi:  1-3.  f  H.  John  ix. 


PRINCIPLES    AND    ORDINANCES.  49 

ciples,  precepts,  ordinances  and  sacraments.  And 
not  only  are  they  to  be  received  but  the 
candidate  for  eternal  life  should  continue  therein- 
He  must  not  be  content  with  being  born  of  the 
water  and  of  the  spirit  into  the  kingdom;  he 
should  not  forever  remain  in  his  childhood  in 
spiritual  things:  but  as  the  natural  child  gradually 
obtains  control  over  the  limbs,  and  makes  them 
obey  his  will,  either  to  stand  erect,  walk,  or  run; 
and  so  continues  until  he  develops  into  the  skill- 
ful workman  whose  hand  is  able  to  execute 
whatever  his  brain  conceives — so  in  spiritual 
things — those  born  into  the  kingdom  of  God 
should  grow  in  grace  and  in  the  knowledge  of  the 
truth.  The  injunction  placed  upon  those  who 
accept  the  faith  of  the  Gospel*  is  that  they  add 
to  their  "faith,  virtue;  and  to  virtue,  knowledge; 
and  to  knowledge,  temperance;  and  to  temper- 
ance, patience;  and  to  patience,  godliness; 
and  to  godliness  brotherly  kindness;  and  to 
brotherly  kindness,  charity.  For  if  these  things 
be  in  you,  and  abound,  they  make  you  that  ye 
shall  neither  be  barren  nor  unfruitful  in  the 
knowledge  of  our  Lord  Jesus  Christ,  "f 

Such,  in  brief,  is  the  Gospel  of  Jesus  Christ  as 


*  The  reader  will  observe  that  the  words  of  Peter  which  I  quote 
in  the  above  are  addressed  by  him  "  to  them  that  have  obtained 
like  precious  faith  "  with  himself — to  the  Saints  (see  1st  verse  of 
the  chapter  quoted),  hence  I  say  the  injunction  is  to  those  who 
have  accepted  the  Gospel — to  the  children  of  the  Kingdom. 

f  II.  Peter  i :  5-8. 


50  THE    GOSPEL. 

taught  by  the  Messiah  and  his  apostles  in 
Palestine.  The  same  was  taught  by  the  prophets 
and  apostles  among  the  Nephites  on  the  western 
hemisphere.  The  same  is  restored  to  the  earth 
in  our  day  through  the  revelations  of  God  and 
the  inspired  teachings  of  Joseph  Smith,  and 
other  men  whom  the  Lord  has  raised  up  in  this 
generation.  Such  are  the  principles  which  in  the 
aggregate  constitute  the  power  of  God  unto 
salvation  to  those  who  believe  and  obey  them. 


CHAPTER  VII. 

FAITH. 

AT  is  now  my  purpose  to  enter  into  a  more 
T  particular  consideration  of  the  respective 
principles  and  ordinances  which  constitute  the 
Gospel,  or  plan  of  man's  salvation. 

First  in  order,  both  from  necessity  and  because 
of  its  importance,  is  the  principle  of  faith.  And 
following  the  same  method  of  investigation  I 
adopted  at  the  commencement  of  this  inquiry, 
viz:  defining  as  clearly  as  I  am  able,  the  meaning 
of  the  words  and  terms  used,  I  come  to  the 
question,  What  is  faith?  And  in  answer  say 
that  it  is  an  assurance  in  the  mind  of  the 
existence  and  reality  of  things  which  one  has  not 
seen,  or  which  to  him  have  not  been  demon- 


FAITH.  51 

strated.  It  may  be  an  assurance  in  the  mind  of 
the  existence  of  some  Being  whom  we  have  not 
seen,  but  whose  works  are  visible,  and  who  has 
been  seen  by  others;  or  it  may  be  of  the  tran- 
spiring of  some  event  at  which  we  were  not 
present,  but  of  which  others  bear  witness;  or  it 
may  be  an  assurance  of  the  correctness  of  certain 
deductions  based  upon  scientific  calculations, 
though  the  principles  of  the  science,  and  the 
method  of  dealing  with  them,  by  which  the 
conclusions  are  reached,  we  neither  understand 
nor  are  able  to  follow;  in  whatever  it  may  be, 
that  assurance  of  the  mind  which  accepts  as 
truth  those  things  which  one  has  not  seen,  and 
does  not  know  for  a  certainty  from  his  own 
experience  to  be  absolutely  true,  is  faith.  For 
example,  to  bring  to  our  aid  the  assistance  of 
illustration,  few,  perhaps  none  of  my  readers 
have  ever  seen  the  Lord  Jesus  Christ;  yet  the 
writers  of  the  New  Testament  bear  testimony  to 
the  reality  of  his  existence,  and  relate  the  cir- 
cumstances which  make  up  his  eventful  career. 
The  writers  of  the  Book  of  Mormon  do  the  same 
in  relation  to  his  labors  on  the  western  hemis- 
phere; Joseph  Smith  testifies  that,  in  vision,  he 
saw  both  Jesus  and  his  Father,  in  the  spring  of 
1820.*  Joseph  Smith  and  Sidney  Rigdon  bear 
record  that  they  saw  him  in  February,  1832 ;f 
and  Oliver  Cowdery  and  Joseph  Smith  say  they 


*  Pearl  of  Great  Price,  p.  59.     | I)oc-  ancl  Cov->  sec- 


52  THE    GOSPEL. 

saw  him  in  the  Kirtland  Temple,  in  April,  1836.* 
These  evidences  establish  an  assurance,  or  faith, 
in  the  mind,  concerning  the  existence  of  Jesus, 
the  Lord. 

Again,  none  of  us,  and  perhaps  no  one  living, 
was  at  the  battle  of  Waterloo;  yet  the  fact  of 
that  battle  taking  place  is  testified  to  by  many 
historians;  no  one  doubts  it,  and  the  evidence  in 
the  case  is  so  certain,  that  one  may  say  he  has 
perfect  faith  or  assurance,  approaching  almost 
within  the  lines  of  absolute  knowledge,  that  the 
event  transpired — that  assurance  in  the  mind  is 
faith. 

Still  another  illustration:  Mathematicians  claim 
that  they  can  weigh  the  earth,  and  measure  the 
distance  between  our  planet  and  the  sun.  One 
may  not  be  acquainted  with  the  methods  of  their 
calculations,  or  the  principles  involved  in  them, 
yet  such  is  the  character  and  learning  of  the 
thoughtful  men  who  make  the  claim,  that  we 
accept  their  statements  and  conclusions  as  true, 
though  we  may  not  be  able  ourselves  to  com- 
prehend the  science  which  reveals  to  them, 
perhaps  to  the  certainty  of  demonstration,  these 
facts: — this  confidence  in  their  statements — this 
assurance  of  the  mind,  is  faith. 

Other  elements  enter  into  this  principle,  but 
at  this  stage  of  our  investigation,  I  desire  to 


*Doc.  and  Cov.,  sec.  110. 


FAITH.  53 

present  the  subject  in  its  simple  rather  than  in 
its  complex  character. 

A  step  further  in  the  investigation  of  this 
principle  brings  us  to  the  consideration  of  the 
facts  upon  which  faith  rests,  or  from  which  it 
springs.  I  think  a  careful  reading  of  the  remarks 
already  made  in  this  chapter  will  lead  the  reader 
to  see  that  faith  is  based  upon  evidence,  upon 
testimony.  It  is  the  evidence  we  have  in  the 
testimonies  of  the  writers  of  our  Scripture,  and 
the  prophets  of  God  to  which  I  have  alluded, 
supported  to  some  extent  also  by  the  glorious 
works  of  nature,  that  creates  in  the  mind  faith 
in  the  existence  of  God.  That  Paul  held  these 
views,  that  is,  that  faith  is  based  upon  evidence, 
is  clearly  seen  in  this  passage:  "For  whosoever 
shall  call  upon  the  name  of  the  Lord  shall  be 
saved.  How,  then,  shall  they  call  on  him  in 
whom  they  have  not  believed?  And  how  shall 
they  believe  in  him  of  whom  they  have  not  heard? 
And  how  shall  they  hear  without  a  preacher? 
And  how  shall  they  preach  except  they  be  sent? 
So  then  faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God;"*  or,  in  plainer  terms — 
"faith  cometh  by  hearing  the  word  of  God. "f 

Faith  is  based  upon  evidence,  then,  and  here  I 
would  remark,  that  the  faith  will  be  true  or  false 


*Eom.  x:  13-17. 

f  I  understand  that  such  is  the  rendering  of  this  passage — Rom. 
x  :  17 — by  the  Prophet  Joseph. 


54  THE    GOSPEL. 

according  as  the  evidence  or  testimony  is  truth- 
ful or  untruthful.  Evidence  is  to  faith  what  the 
fountain  is  to  the  stream;  and  as  an  impure 
fountain  cannot  send  forth  pure  streams,  so 
incorrect  evidence  cannot  establish  a  true  or 
profitable  faith. 

By  way  of  illustration  I  borrow  the  following 
from  the  Works  of  Orson  Pratt: 

"When  Europeans  first  began  their  explorations 
in  the  New  World,  the  Indians  whom  they  met 
were  much  amazed  at  the  power  and  explosive 
properties  of  gun-powder,  and  asked  many  ques- 
tions respecting  the  manner  in  which  it  was 
produced.  The  Europeans,  taking  advantage  of 
the  ignorance  of  the  savages,  and  seeing  an 
opportunity  to  increase  their  wealth  by  the 
deception,  told  the  Indians  that  it  was  the  seed 
of  a  plant  which  grew  in  the  lands  they  had  come 
from,  and  doubtless  it  would  thrive  in  their  land 
also.  The  Indians,  of  course,  believed  this  state- 
ment, and  purchased  the  supposed  seed,  giving 
in  exchange  for  it  large  quantities  of  gold.  In 
implicit  faith  they  carefully  planted  the  supposed 
seed,  and  anxiously  watched  for  its  sprouting  and 
the  appearance  of  the  plant;  but  it  never  came. 
They  had  faith  in  the  statements  made  to  them 
by  the  Europeans,  but  as  these  statements  were 
false,  and  therefore  the  evidence  on  which  the 
Indians  based  their  belief  untrue,  their  faith  was 
vain." 


FAITH.  55 

Thus  must  it  ever  be.  Only  correct  evidence, 
only  truthful  testimony  can  produce  fruitful, 
profitable  faith.  No  matter  how  sincere  one's 
belief  may  be  in  an  error,  that  will  not  transform 
the  error  into  truth.  The  sincere  faith  of  the 
Indians  in  what  the  Europeans  had  said  about 
the  "gun-powder  seed"  did  not  make  that  sub- 
stance produce  a  plant  yielding  gun-powder.  And 
so  faith  in  false  doctrines,  founded  upon  false 
testimony,  cannot  savor  of  salvation. 

It  is  also  worthy  of  note,  in  passing,  that  the 
character  and  intensity  of  the  faith  depends 
largely  upon  the  quality  and  quantity  of  the  evi- 
dence. If  a  credible  witness  testifies  to  any  matter 
of  fact,  however  strange  or  unusual  the  fact  may 
be,  one  would  have  some  degree  of  faith  in  it; 
but  if  another  witness  to  the  fact,  equally  credible 
with  the  first,  also  testifies  to  the  same  thing, 
one's  faith  would  be  greatly  increased;  and  so  as 
the  evidence  was  multiplied  the  faith  would  grow, 
until  at  last  faith  would  become  so  perfect  that  it 
would  pass  almost  into  the  domain  of  knowledge. 

So  much  for  faith  in  general.  Now  to  consider 
it  as  a  principle  of  revealed  religion.  Here  it 
occupies  a  prominent  place.  It  is  the  foundation 
on  which  religion  rests,  and  the  source  of  all 
righteousness.  In  religion,  it  is  in  God  that  faith 
centers;  it  is  to  him  that  religious  faith  directs 
the  eyes  of  man,  and  bids  him  hope  through 
Christ  to  obtain  eternal  life.  And  as  this  is  the 
primary  principle  in  religion,  it  is  my  purpose  to 


56  THE  GOSPEL. 

show  from  the  Scriptures  that  there  is  an  abun- 
dance of  evidence  which,  if  carefully  considered, 
will  not  fail  to  produce  faith  in  the  mind  of  him 
who  is  desirous  to  know  the  truth  as  to  the  exist- 
ence of  God,  the  divinity  of  Christ's  mission  and 
the  truth  of  the  Gospel. 

Before  I  proceed  with  that  investigation  from 
the  Scriptures,  however,  I  think  it  will  be  profit- 
able to  inquire  briefly  into  the  authenticity  and 
credibility  of  the  Scriptures  themselves;  that  is, 
as  to  the  Jewish  Scriptures;  for  I  consider  such 
an  inquiry  respecting  our  other  Scriptures,  the 
Book  of  Mormon,  Doctrine  and  Covenants  and 
the  revelations  contained  in  the  Pearl  of  Great 
Price,  as  altogether  unnecessary  here. 

The  reason  that  I  undertake  to  devote  several 
chapters  to  this  inquiry,  is  because  some  have 
supposed  that  the  testimony  of  the  Bible  respect- 
ing God  is  so  far  imperfect  that  it  is  scarcely 
reliable.  And  to  the  extent  of  my  ability,  I  desire 
to  check  a  growing  skepticism  in  relation  to  the 
Bible,  and'  therefore  will  endeavor  to  prove  that 
not  only  are  the  revelations  contained  in  the 
Bible  sufficient  to  lay  a  sure  foundation  for  an 
intelligent  belief  in  God,  but  that  the  Bible  itself 
is  both  authentic  and  credible.  I  must  ask  my 
readers  to  remember,  however,  that  this  of  itself 
is  a  subject  for  a  volume,  and  I  can  but  devote 
a  few  pages  to  it;  and  therefore  ask  that  too 
much  be  not  expected. 


FAITH. THE    BIBLE.  57 


CHAPTER  VIII. 

FAITH. — THE    BIBLE. 

/lif  WORD,  in  passing,  on  the  Bible  as  a  whole. 
^^  I  am  of  the  opinion  that  a  very  great  many 
people  look  upon  the  Bible  as  simply  one  book, 
one  testimony — one  witness  for  God;  when  in 
fact  it  is  not  one  book,  but  a  collection  of  books; 
not  one  witness  for  God,  but  the  collected  testi- 
mony of  many  witnesses  for  him. 

The  word  does  not  come,  I  am  assured  on  very 
good  authority,  from  the  word  biblos,  as  many 
have  supposed;  nor  does  it  signify  the  book  by 
way  of  eminence — the  Book  of  books,  but  it  is  a 
word  derived  from  the  Greek  biblia,  meaning  the 
bocks,  and  is  a  term  first  applied  by  Chrysostom 
to  denote  the  collection  of  small  books  which 
constitute  the  Old  and  New  Testaments;  and  this 
term  with  the  prefix  "Holy,"  soon  came  into 
general  use.  This  is  how  the  Jewish  Scriptures 
came  to  be  called  the  Holy  Bible;  meaning, 
really,  the  holy  or  sacred  books.  The  Bible  is 
made  up  of  sixty-six  distinct  books,  bound 
together  in  one  volume,  and  written  by  about 
forty  different  authors.  And  if  each  book  is  not 
a  separate  and  independent  witness  for  God,  it 
cannot  be  denied  that  each  author  is. 

The  first  of  the  sacred  writers  is  Moses,   whom 


58  THE    GOSPEL. 

Bacon  calls  "God's  first  pen;"  the  last  is  the 
Apostle  John.  These  two  writers,  the  first  and 
the  last,  are  separated  by  a  period  of  some  two 
thousand  years;  and  the  men  who  wrote  as  they 
were  moved  upon  by  the  Holy  Ghost,  in  that 
lapse  of  time,  and  whose  works  have  been  pre- 
served to  us  in  the  Bible,  occupied  various  posi- 
tions in'life,  ranging  from  the  grand  old  war  king 
of  Israel,  David,  and  the  wise  king  Solomon, 
down  to  the  humble  shepherd  Amos,  the  despised 
tax  collector  Matthew,  and  Peter,  the  unlearned 
fisherman.  But  whatever  the  condition  of  life 
occupied  by  these  men,  or  whatever  the  nature  of 
their  respective  writings,  whether  histories, 
biographies,  poems,  prophecies,  or  only  didactic 
discourses  on  morals  or  religion,  they  all,  in  some 
way  or  other,  bear  witness  to  the  existence  of 
God,  and  give  us  some  information  respecting 
his  character  and  attributes. 

It  is  now  our  task  to  inquire  briefly  into  the 
authenticity  and  integrity  of  these  writings.  For 
convenience  I  shall  take  up  the  two  Testaments, 
the  Old  and  the  New,  separately: 

First,  then,  the  Old  Testament:  It  is  main- 
tained by  the  best  biblical  scholars,  that  the 
books  which  now  constitute  the  Old  Testament, 
were  collected  as  we  have  them,  immediately  after 
the  return  of  the  Jews  from  the  captivity  in 
Babylon;  that  would  be  about  the  middle  of  the 
fifth  century,  B.  C.  The  work  is  ascribed  to 
Ezra,  Nehemiah,  and  the  men  of  the  great 


FAITH. THE      BIBLE.  59 

synagogue.  In  proof  of  this  they  point  to  the 
testimony  of  the  son  of  Sirach,  who  flourished 
between  the  years  310-370,  B.  C.  ;*  and  who 
speaks  of  the  canon — with  its  three  divisions — as 
finally  made  up.|  By  the  "three  divisions,"  I 
mean  those  divisions  made  by  the  Jews  in  their 
scriptures,  and  which  are  supposed  to  be  contem- 
porary with  the  completion  of  the  canon.  Those 
divisions  are  (1)  the  Pentateuch,  or  Law;J  (2) 
the  Prophets;  and  (3)  the  Hagiographa. §  It  is 
of  these  divisions  that  the  son  of  Sirach  speaks. 

Josephus  in  his  first  book  against  Apion  (sec- 
tion viii)  enumerates  twenty-two  books,  "Which 
contain  the  record  of  all  the  past  times;  which 
are  justly  believed  to  be  divine;  and  of  them,  five 
belong  to  Moses,  which  contain  his  laws,  and  the 
traditions  of  the  origin  of  mankind  till  his  death. 
This  interval  of  time  was  little  short  of  three 
thousand  years;  but  as  to  the  time  from  the 
death  of  Moses  till  the  reign  of  Artaxerxes,  king 
of  Persia  [5th  cent.  B.  C.],  the  prophets,  which 
were  after  Moses,  wrote  down  what  was  done  in 


*  Vide  Kitto. 

f  See  the  prologue  to  the  Book  of  Ecclesiasticus,  in  the  Apocrypha. 

|  The  five  books  of  Moses — Genesis,  Exodus,  Leviticus,  Numbers, 
and  Deuteronomy. 

£  This  is  a  Greek  term  for  the  sacred  writings  not  included  in  the 
other  two  divisions.  The  Talmud  places  the  following  books  in  this 
division :  Ruth,  Psalms,  Job,  Proverbs,  Ecclesiastes,  Canticles* 
Lamentations,  Daniel,  Either,  Ezra  and  Chronicles.  The  books  not 
included  in  this  list,  nor  in  the  Pentateuch,  of  course,  constitute  the 
division  called  the  Prophets. 


60  THE    GOSPEL. 

their  time  in  thirteen  books,  the  remaining  four 
books*  contain  hymns  to  God  and  precepts  for 
the  conduct  of  human  life.  It  is  true  our  history 
hath  been  written  since  Artaxerxes,  very  particu- 
larly, but  hath  not  been  esteemed  of  the  like 
authority  with  the  former '  by  our  forefathers, 
because  there  has  not  been  an  exact  succession  of 
prophets  since  that  time." 

This  testimony  settles  the  question  back  to  the 
commencement  of  the  fifth  century  B.  C,  that  is, 
for  a  period  of  about  twenty-four  hundred  years 
the  authorship  of  the  respective  books  of  the  Old 
Testament  has  been  ascribed  to  the  men  who 
today  are  regarded  as  their  authors.  The  rabbins 
say:  "The  wise  men  have  left  us  the  Law,  the 
Prophets,  and  the  Hagiographa,  combined  into 
one  whole;"  and  then  they  specify  the  authors 
of  the  sacred  books.  That  specification  ascribes 
the  respective  books  to  the  men  now  regarded  as 
the  author  of  them.  The  Talmud  says:  "Moses 
received  the  law  at  Sinai,  and  transmitted  it  to 
Joshua;  Joshua  to  the  Elders;  the  Elders  to  the 
Prophets;  the  Prophets  to  the  men  of  the  Great 
Synagogue,"  and,  as  we  have  seen,  it  was  Ezra, 
Nehemiah,  and  the  men  of  the  Great  Synagogue 


*0ar  thirty-nine  books  of  the  Old  Testament  were  so  grouped  by 
the  Hebrews  as  to  make  but  twenty-two,  which  accorded  with  the 
twenty-two  letters  of  the  Hebrew  alphabet.  What  are  generally 
known  as  the  minor  prophets,  twelve  in  number,  are  connected  as 
one  book.  The  Book  of  Euth  was  coupled  with  Judges  ;  Ezra  with 
Nehemiah  ;  Lamentations  with  Jeremiah  ;  while  the  two  books  of 
Samuel,  Kings  and  Chronicles  were  counted  but  one  each. 


FAITH. THE      BIBLE.  61 

who  made  up  our  present  collection  of  books 
known  as  the  Old  Testament.  Josephus  in  speak- 
ing of  those  who  wrote  the  scriptures  says — 
"Every  one  is  not  permitted  of  his  own  accord  to 
be  a  writer,  nor  is  there  any  disagreement  in 
what  is  written;  they  being  only  prophets  that 
have  written  the  original  and  earliest  accounts  of 
things  as  they  learned  them  of  God  himself  by 
inspiration;  and  others  have  written  what  hath 
happened  in  their  own  times,  and  that  in  a  very 
distinct  manner  also."* 

From  the  books  of  the  Old  Testament  some- 
thing may  be  learned  as  to  the  manner  in  which 
the  original  parchments  of  the  sacred  books  were 
preserved  previous  to  the  days  of  Ezra,  extending 
as  far  back  even  as  to  Moses  himself — 1451  B.  C. 
and  some  of  the  passages  that  I  shall  notice — 
belonging  to  a  subsequent  period  to  Moses,  yet 
previous  to  the  days  of  Ezra — refer  to  a  col- 
lection of  sacred  books  that  leave  small  doubt 
that  the  books  of  Moses  and  other  sacred  writ- 
ings were  the  ones  to  which  allusion  is  made. 

We  are  told  that  after  Moses  wrote  the  Law, 
he  delivered  it  to  the  priests,  the  sons  of  Levi, 
with  a  commandment  to  put  it  in  the  side  of  the 
Ark  of  the  Covenant,  f  that  it  might  be  there  for 
a  witness  against  Israel,  whom  Moses  by  the 
spirit  of  prophecy,  foresaw  would  turn  away  from 
God. 


*  Josephus  against  Apion,  Book  I,  Sec.  8. 
|Deut.  xxxi :  9,  24,  25,  26. 


62  THE   GOSPEL. 

In  laying  down  the  duties  of  the  future  King 
of  Israel,  Moses  says:  "And  it  shall  be  when  he 
sitteth  upon  the  throne  of  his  kingdom,  that  he 
shall  write  him  a  copy  of  this  law  in  a  book  out 
of  that  which  is  before  the  priests,  the  Levites"* 
— showing  that  it  was  the  intention  of  Moses  to 
have  the  Law  always  preserved  by  the  priests. 
When  Joshua  had  completed  the  book  that  bears 
his  name,  it  is  said:  "And  Joshua  wrote  these 
words  in  the  book  of  the  Law  of  God;f  which 
was  doubtless  the  book  which  Moses  had  placed 
in  the  Ark  of  the  Covenant  in  care  of  the  priests. 

When  the  form  of  government  of  Israel  was 
changed  into  a  monarchy,  Samuel  explained  the 
character  of  the  new  kingdom  to  the  people, 
"and  wrote  it  in  a  book  and  laid  it  up  before  the 
Lord."!  This  was  three  hundred  and  fifty  years 
after  Moses,  and  yet  the  practice  of  laying  up 
these  important  records  before  the  Lord,  as 
Moses  had  done  with  his  books,  still  prevailed; 
and  I  doubt  not  were  placed  side  by  side  with  the 
books  of  Moses  and  Joshua,  if  not  attached  to 
them. 

Four  centuries  and  a  half  later  than  Samuel, 
bringing  us  to  about  640  B.  C,  in  the  reign  of 
good  king  Josiah,  Hilkiah,  the  high  priest,  when 
the  temple  was  undergoing  some  repairs,  found 
the  Book  of  the  Law  in  the  house  of  the  Lord,§ 


*Deut  xvii :  18.    |  Joshua  xxiv,  26.    J  I.  Sam.  x  :  25.    $  II.  Kings 
xxii — see  the  whole  chapter. 


FAITH. THE    BIBLE. 


and  sent  it  to  the  king,  who  read  it;  and  when 
he  saw  how  far  Israel  had  departed  from  the 
observance  of  it,  and  the  judgments  pronounced 
against  them  on  condition  of  their  forsaking  the 
law,  he  sought  to  lead  his  people  to  repentance. 

Isaiah,  some  seventy  years  before  this,  when 
wishing  to  confirm  some  of  his  own  prophecies, 
recommended  the  people  to  seek  out  the  Book  of 
the  Lord  and  read  it.*  The  value  of  this  passage 
is,  that  it  gives  us  the  testimony  of  Isaiah  that 
such  a  book  as  "the  Book  of  the  Lord"  was 
known  to  the  people,  that  they  had  access  to  it, 
that  it  was  a  recognized  authority  on  questions 
about  which  there  might  arise  doubts.  And  there 
can  scarcely  be  two  opinions  as  to  this  book, 
alluded  to  by  Isaiah,  being  either  the  original  or 
an  authorized  copy  of  the  writings  placed  in  the 
keeping  of  the  priests,  and  found  by  Hilkiah. 

We  have  traced  this  matter  down  to  640  B.  C. ; 
there  is  one  more  step  to  take,  to  reach  Ezra,  in 
whose  days  the  books  of  the  Old  Testament  were 
collected,  some  one  hundred  and  eighty-five  years 
after  the  date  above  noted. 

What  became  of  the  sacred  records  of  the  Jews 
at  the  time  Jerusalem  was  laid  waste  by  Nebuch- 
adnezzar, about  588  B.  C.,f  is  difficult  to  learn. 
But  the  document  granting  permission  to  Ezra 
and  the  priests  to  go  and  rebuild  the  temple  at 


*  Isaiah  xxxiv  :  16. 

f  This  is  the  Hebrew  Chronology,  according  to  Usher. 


64  THE    GOSPEL. 

Jerusalem  is  addressed  to  him  thus:  "Artaxerxes, 
king  of  kings,  unto  Ezra,  the  priest,  a  scribe  of 
the  law  of  the  God  of  heaven,  perfect  peace." 
Then  follows  permission  for  all  the  people  of 
Israel  in  his  realm  to  go  to  Jerusalem  with  Ezra. 
He  then  continues:  "Forasmuch  as  thou  art  sent 
of  the  king  *  *  *  to  inquire  concerning 
Judah  and  Jerusalem,  according  to  the  law  of  thy 
God  which  is  in  thy  hand."*  From  this  it  appears 
that  during  the  captivity  the  priests  were  per- 
mitted to  retain  possession  of  the  sacred  records. 
At  any  rate  Ezra  had  them  when  he  departed  from 
Babylon  for  Jerusalem,  so  that  they  had  been 
preserved,  and  that,  doubtless,  by  the  priests. 
This  brings  us  to  the  period  when  the  books  of 
the  Bible  were  collected  as  we  have  them  today. 
And  from  that  time,  more  than  two  thousand 
years  ago,  until  the  present,  the  Old  Testament 
has  been  what  it  is  now;  the  multiplication  of 
copies  and  of  translations,  as  well  as  the  subse- 
quent controversies  between  Jews  and  Christians, 
combined  to  secure  the  sacred  writings  against 
alterations. 

No  one  will  contend  that  the  Old  Testament 
contains  all  the  writings  of  the  Jews,  perhaps 
not  all  the  sacred  or  inspired  writings;  for  there 
are  a  number  of  books  and  writings  of  prophets 
referred  to  in  these  very  books  of  the  Old  Testa- 


*Ezravii:   12-14. 


FAITH. THE     BIBLE.  65 

ment,  which  are  not  to  be  found  in  the  collection. 
But  that  fact  does  not  destroy  the  value  of  these 
we  have,  or  refute  the  testimony  they  bear  for 
God.  That  very  care  which  may  have  excluded 
from  the  sacred  collection  some  books  which 
were  really  inspired,  has  also  prevented  many 
worthless  and  uninspired  books  from  becoming 
connected  with  the  word  of  God. 

What  is  set  down  so  far  in  this  chapter  relates 
to  the  Hebrew  version  of  the  Scriptures  alone; 
but  about  three  hundred  years  B.  C.,  by  some  set 
down  at  285  B.  C.,  an  event  occurred  which  did 
much  to  preserve  the  integrity  of  the  Hebrew 
Scriptures;  by  that  I  mean  the  probability  of 
alterations  being  made  in  them  was  lessened,  and 
they  the  more  likely  to  be  brought  down  to  us 
just  as  they  were  written  originally. 

At  the  date  above  given,  Ptolemy  Phila- 
delphus,  King  of  Egypt,  was  gathering  up  the 
books  which  constituted  the  splendid  Alexandrian 
Library,  and  being  informed  by  his  librarian, 
Demetrius  Phalerius,  concerning  the  Hebrew 
Scriptures,  he  at  once  set  himself  at  work  to 
procure  a  Greek  translation  of  them.  The  better 
to  secure  this  object  he  set  at  liberty  many  Jews 
in  his  kingdom,  and  sent  word  to  the  high  priest 
at  Jerusalem,  Eleazar,  his  desire,  asking  that  six 
Elders  from  each  tribe  of  Israel,  such  as  were 
skilled  in  the  law,  should  be  sent  to  him  to  trans- 
late their  Scriptures  for  him.  This  was  done, 


66  THE   GOSPEL. 

and  it  is  said  that  the  work  was  completed  in 
seventy- two  days.* 

This  translation  is  called  the  Septuagint,  mean- 
ing the  seventy,  often  represented  by  the  Roman 
numerals  LXX;  but  whether  it  is  so  called 
because  it  was  translated  by  about  seventy 
Elders,  or  for  the  reason  that  the  translation 
occupied  about  seventy  days  is  not  clear.  At  any 
rate  copies  of  this  translation  were  multiplied, 
and  in  the  days  of  Messiah's  personal  minister- 
ing in  Judea  was  the  version  most  in  use,  and 
the  one  he  and  his  Apostles  usually  referred  to, 
when  sustaining  their  teachings  by  that  which 
aforetime  had  been  written  by  inspiration. 

That  this  is  true  is  evident  trom  the  following 
facts:  There  are  in  the  New  Testament  225  quota- 
tions from  the  Old;f  and  of  these  over  one  half, 
that  is  120,  agree  verbatim  with  the  Septuagint. 
"That  these  quotations,"  says  an  able  writer, 
"must  have  been  taken  from  the  Septuagint  is 
plain  from  the  copia  verborum,  the  remarkable 
fertility  of  expression,  in  the  Greek  language, 
which  forbids  us  to  believe  that,  had  the  quota- 
tions been  from  the  Hebrew,  the  Greek  rendering 
would  have  agreed  verbatim  with  the  passages  in 
the  Septuagint  version.  Of  any  Old  Testament 


*For  a  full  account  of  this  matter  see  Antiquities  of  the  Jews  by 
Josephus,  Book  xii,  chapter  ii 

f  The  only  books  in  the  Old  Testament  not  quoted  in  the  Xew  are 
Ruth,  I.  and  II.  Chronicles,  Ezra,  Nehemiah,  Esther,  Ecclesiastes, 
Song  of  Solomon,  Lamentations,  Obadiah,  Nahum  and  Zephaniah. 


BIBLE. THE    FAITH.  67 

passage  made  up  of  only  ten  words,  there  are 
not  fewer  than  thirty  modes  of  translating  it  into 
Greek;  and  such  indeed  are  the  possible  varieties, 
that  if  thirty  different  persons  were  translating 
into  Greek  a  Hebrew  sentence  of  three  lines,  none 
of  them,  though  all  were  to  give  a  perfectly  cor- 
rect rendering,  would  .  be  found  exactly  agreeing 
in  the  Greek  words  employed,  or  in  the  collection 
of  these. " 

Again,  of  the  one  hundred  and  five  remaining 
quotations  in  the  New  Testament,  from  the  Old, 
thirty-nine  agree  verbatim  with  the  Septuagint, 
except  that  a  synonymous  word  occurs  once  in 
two  or  three  lines.  There  are  next,  twenty-two 
quotations  agreeing  verbatim,  or  nearly  so,  with 
the  Septuagint,  but  even  in  sense  differing  from 
the  Hebrew  text.  Hence  out  of  the  two  hun- 
dred and  twenty-five  quotations  in  the  New  Tes- 
tament from  the  Old,  we  may  say  that  not  fewer 
than  one  hundred  and  ninety  must  have  been 
taken  from  the  Septuagint  version. 

From  about  three  centuries  B.  C.,  then,  the 
Old  Testament  has  existed  at  least  in  two  lan- 
guages, and  this  has  contributed  much,  as  I 
before  said,  to  prevent  the  corruption  of  the  text 
and  preserve  the  integrity  of  the  Scriptures;  for 
if  changes  were  made  in  the  Hebrew,  it  would  be 
discovered  from  the  LXX. ;  and  if  alterations 
were  made  in  the  LXX.,  it  could  be  detected 
from  the  Hebrew.  There  were  other  translations 
made  of  the  Scriptures  into  still  other  languages, 


68  THE   GOSPEL. 

but  as  my  space  is  limited,  I  cannot  give  an 
account  of  them  here. 

We  have  now  seen  how  the  books  of  the  Old 
Testament,  as  we  have  them  at  the  present  day, 
were  collected  by  Ezra,  some  2400  years  aeo;  we 
then  went  to  the  last  book  written  by  Moses — 
Deuteronomy — and  from  it  learned  that  his  writ- 
ings were  deposited  in  the  ark  of  the  covenant  in 
charge  of  the  priests  and  Levites;  how  Joshua 
and  Samuel  also  laid  up  their  writings  before  the 
Lord;  and  how  Isaiah  referred  the  Jews  to  these 
sacred  writings  in  confirmation  of  his  own  pro- 
phecies; how  when  in  640  B.  C.  the  temple  was 
undergoing  some  repairs  the  high  priest  found 
in  it  an  ancient  copy  of  the  law;  and  how  Ezra 
in  Babylon  had  the  sacred  writings  in  his  posses- 
sion, so  that  he  at  that  time  would  have  no  diffi- 
culty in  fixing  upon  the  authorship  of  the  sacred 
books  then  before  him. 

I  shall  further  examine  this  question  of  the 
authenticity  of  the  Old  Testament  in  my  next 
chapter,  but  the  testimony  I  shall  there  consider 
will  also  have  a  bearing  upon  its  integrity,  and 
will  likewise  tend  to  confirm  the  claims  as  to  its 
containing  the  revelations  of  God  to  the  Jews; 
and  to  this  latter  consideration  I  especially  invite 
the  attention  of  the  reader. 


FAITH. THE    OLD    TESTAMENT.  69 


CHAPTER  IX. 

FAITH. v — THE   OLD    TESTAMENT. 

CERTAIN  it  is  that  the  Hebrew  Scriptures, 
^"^  the  Old  Testament,  the  same  collection  of 
books  that  we  now  have,  was  recognized  by  the 
Lord  Jesus  Christ  and  the  prophets  and  apostles 
of  that  dispensation  as  the  word  of  God,  and 
was  referred  to  by  them  as  "the  law  and  the 
prophets. "  This  is  evident  from  the  fact  of 
their  frequently  appealing  to  those  scriptures  to 
sustain  their  own  doctrine  and  teachings.  Nearly 
every  book  of  the  Old  Testament  is  quoted  in 
the  New,  and  therefore  all  the  evidence  which 
may  be  amassed  in  support  of  the  divinity  of 
Christ  and  the  inspiration  of  the  New  Testament, 
sustains  also  the  authenticity  and  inspiration  of 
the  Old;  for  the  inspired  writers  of  the  former 
appeal  to  the  latter  as  an  unquestioned  authority 
in  matters  relating  to  God.  Hence,  whatever 
evidence  sustains  the  New  Testament,  supports 
also  the  Old.^  I  trust  the  reader  will  bear  this  in 
mind,  and  when  I  have  considered  and  proved, 
as  I  hope  to  do,  the  authenticity  and  credibility 
of  the  New  Testament,  remember  that  it  is  a 
witness  for  the  Old  Testament,  an  important,  I 
might  say  an  infallible  one,  since  it  is  inspired; 
it  comes  as  from  God. 


70  THE      GOSPEL. 

In  our  day  the  evidences  which  support  the 
authenticity  of  the  Jewish  Scriptures  have  accu- 
mulated in  a  most  remarkable  manner.  In  1835 
the  two  rolls  of  papyrus,  one  filled  with  the  writ- 
ings of  Joseph,  who  was  sold  into  Egypt,  and 
the  other  with  those  of  Abraham,  came  into  the 
hands  of  Joseph  Smith.  The  roll  containing  the 
writings  of  Abraham  was  translated  by  the 
prophet,  at  least  in  part,  and  is  published  in  the 
Pearl  of  Great  Price  under  the  title  of  the  Book 
of  Abraham.  The  manner  in  which  these  rolls  of 
papyrus  came  into  Joseph  Smith's  possession  was 
as  follows: 

In  1831  the  celebrated  French  traveler,  Antonio 
Sebolo,  penetrated  Egypt  as  far  as  the  ancient 
city  of  Thebes,  under  a  license  procured  from 
Mehemet  Ali — then  viceroy  of  Egypt — through 
the  influence  of  Chevalier  Drovetti,  the  French 
consul.  Sebolo  employed  433  men  for  four 
months  and  two  days;  and  entering  the  cata- 
combs near  ancient  Thebes  on  the  7th  of  June, 
1831,  they  procured  eleven  mummies.  These 
were  shipped  to  Alexandria,  and  from  thence  the 
great  traveler  started  with  his  treasures  for  Paris. 
But  en  route  for  the  French  capital*  Sebolo  put 
in  at  Trieste,  where  he  was  taken  sick,  and  after 
an  illness  of  ten  days  died.  This  was  in  1832. 
Previous  to  his  death  he  willed  his  Egyptian 
treasures  to  his  nephew,  Michael  H.  Chandler, 
who  was  then  riving  in  Philadelphia,  Pennsyl- 
vania, but  whom  Sebolo  believed  to  be  in  Dub- 


FAITH. THE    OLD    TESTAMENT.  71 

liii,  to  which  city  he  ordered  the  mummies 
shipped. 

Mr.  Chandler  ordered  the  mummies  forwarded 
to  New  York,  where  he  took  possession  of  them. 
There  the  coffins  for  the  first  time  were  opened, 
and  in  them  were  found  two  rolls  of  papyrus 
covered  with  engravings.  While  still  in  the  cus- 
tom house,  Mr.  C.  was  informed  by  a  gentle- 
man, a  stranger  to  him,  that  no  one  in  the  city 
could  translate  the  characters,  but  was  referred 
to  Joseph  Smith,  who,  the  stranger  informed 
him,  possessed  some  kind  of  gift  or  power  by 
which  he  had  previously  translated  similar 
characters. 

Joseph  Smith  was  then  unknown  to  Mr.  C. 
The  mummies  were  shipped  to  Philadelphia,  and 
from  there  Mr.  C.  traveled  through  the  country, 
exhibiting  them  and  the  rolls  of  papyrus.  He 
finally  passed  through  Kirtland,  where  Joseph 
Smith  was  residing.  Joseph,  seeing  the  rolls  of 
papyrus  and  the  record  upon  them,  had  the 
Saints  purchase  them,  and  they  were  translated 
as  before  stated.* 

This  Book  of  Abraham,  while  it  has  no  direct 
reference  to  the  works  of  Moses,  gives  an  account 
of  the  creation  of  this  earth,  which,  substantially, 
is  the  same  account  as  that  given  by  Moses  ;~f~ 


*  The  above   I  have  condensed  from  the  account  given  of  this 
matter  by  the  Prophet  Joseph  in  his  history, 
f  Pearl  of  Great  Price,  pp.  41-45 


72  THE    GOSPEL. 

and  is,  at  least,  a  strong  collateral  evidence  to 
the  correctness  of  the  account  in  Genesis. 

In  the  year  1830,  the  visions  of  Moses,  through 
which  he  was  enabled  to  write  the  account  of  the 
creation  in  Genesis,  and  the  history  of  the  world 
down  to  the  time  of  the  Flood,  were  revealed  to 
Joseph  Smith.  This  part  of  the  world's  history, 
as  given  to  the  Prophet  Joseph,  is  substantially 
the  same  as  that  in  Genesis,  only  more  full  and 
perfect  than  that;  the  Lord  pointing  out  here  and 
there  where  the  record  of  Moses,  as  we  now 
have  it  in  the  Bible,  has  been  marred  because  of 
changes  made  by  wicked  men.  Still,  as  I  say, 
the  accounts  substantially  agree,  and  in  the  reve- 
lations to  which  I  have  called  attention  the  Lord 
says  over  and  over  again  that  these  things  he 
revealed  to  Moses,  and  that  Moses  bore  record 
of  them.* 

This  is  testimony  of  the  most  direct  character 
as  to  the  authenticity  of  the  books  in  our  Bible 
giving  this  history.  All  ancient  tradition  says 
Moses  wrote  Genesis,  and  now  in  this  day,  a 
revelation  is  given  from  God  to  Joseph  Smith, 
saying  that  an  account  substantially  the  same  as 
that  in  Genesis  was  revealed  to  Moses,  and  that 
he  recorded  it. 

I  come  now  to  the  strongest  witness  of  all  for 
the  authenticity,  and  also  the  divinity  of  the 
Jewish  Scriptures;  I  mean  the  Book  of  Mormon. 


Pearl  of  Great  Price,  pp.  from  1  to  31. 


FAITH. THE    OLD    TESTAMENT.  73 

In  the  first  place  let  me  say  that  the  Book  of 
Mormon  itself,  as  an  inspired  book,  rests  on  so 
sure  a  basis,  that  however  much  men  may  be  dis- 
posed to  doubt  the  authenticity,  credibility,  and 
inspiration  of  the  Jewish  Scriptures,  they  cannot, 
if  they  investigate  the  claims  of  the  Book  of  Mor- 
mon, doubt  its  truth.*  And  in  these  Nephite 
Scriptures  is  contained  the  most  direct  and  posi- 
tive proofs  relative  to  the  authenticity  of  the 
Bible. 

According  to  the  Book  of  Mormon,  Lehi  and 
his  family  left  Jerusalem  in  the  first  year  of  the 
reign  of  Zedekiah,  about  600  B.  C.  Soon  after 
leaving  Jerusalem,  from  his  camp  in  the  wilder- 
ness Lehi  sent  his  sons  back  to  that  city  to 
obtain  the  genealogies  of  his  fathers,  and  a 
record  of  the  Jews.  In  this  mission  his  sons 
were  successful,  returning  to  their  father's 
encampment  in  the  wilderness  with  a  set  of 
brass  plates  on  which  the  record  and  the  genealo- 
gies were  written. 

The  return  of  the  sons  of  Lehi  to  their  father 
was  celebrated  with  great  rejoicing.  Nephi  in 
his  account  of  it  says:  "And  after  they  had  given 
thanks  unto  the  God  of  Israel,  my  father,  Lehi, 
took  the  records  which  were  engraved  upon  the 


*  Those  who  desire  to  prosecute  an  investigation  of  this   subject 
will  do  well  to  read  the  "  Divine  Authenticity  of  the  Book  ol  Mor- 
mon,'' by  0.  Pratt;  ana  UA  New  Witness  for  God/'  by  the  author 
of  this  work. 
4 


74  THE    GOSPEL. 

plates  of  brass,  and  he  did  search  them  from  the 
beginning.  And  he  beheld  that  they  did  contain 
the  five  books  of  Moses,  which  gave  an  account 
of  the  creation  of  the  world,  and  also  of  Adam 
and  Eve,  who  were  our  first  parents;  and  also  a 
record  of  the  Jews  from  the  beginning,  even 
down  to  the  commencement  of  the  reign  of 
Zedekiah,  king  of  Judah,  and  also  the  prophecies 
of  the  holy  prophets,  from  the  beginning,  even 
down  to  the  commencement  of  the  reign  of 
Zedekiah;  and  also  many  prophecies  which  have 
been  spoken  by  the  mouth  of  Jeremiah."* 

Here  is  a  direct  reference  to  the  Jewish  Scrip- 
tures, in  which  five  books  are  accredited  to  Moses 
— the  same  number  as  in  our  present  Bible — and 
the  prophecies  of  Jeremiah  are  also  mentioned. 

Then  in  a  vision,  in  which  the  future  was 
unfolded  to  Nephi,  he  saw  that  a  book  would  go 
from  the  Jews  to  the  Gentiles,  and  that  it  would 
be  like  the  record  upon  the  brass  plates.  This 
is  the  passage:  "The  angel  said  unto  me,  Know- 
est  thou  the  meaning  of  the  book?  And  I  said 
unto  him,  I  know  not.  And  he  said,  Beh6ld  it 
proceedeth  out  of  the  mouth  of  a  Jew;  and  I, 
Nephi,  beheld;  and  he  said  unto  me,  the  book 
that  thou  beholdest  is  a  record  of  the  Jews? 
which  contains  the  covenants  of  the  Lord  which 
he  hath  made  unto  the  house  of  Israel;  and  it 
also  containeth  many  of  the  prophecies  of  the 

*J.  Nephi  v:  10-13. 


FAITH. THE    OLD    TESTAMENT. 

holy  prophets;  and  it  is  a  record  like  unto  the 
engravings  which  are  upon  the  plates  of  brass, 
save  there  are  not  so  many;  nevertheless  they 
contain  the  covenants  of  the  Lord,  which  he  hath 
made  unto  the  house  of  Israel;  wherefore,  they 
are  of  great  worth  unto  the  Gentiles."* 

Nephi  further  informs  us  that  it  was  his  prac- 
tice to  read  frequently  to  his  people  from  these 
brass  plates,  that  they  might  be  informed  con- 
cerning the  dealings  of  God  with  their  forefathers; 
and  all  through  the  Nephite  Scriptures  these 
brass  plates  are  referred  to.  Moreover,  whole 
chapters,  and  sometimes  several  chapters  together, 
especially  from  the  writings  of  Isaiah, f  are  tran- 
scribed from  the  brass  plates  to  the  record  made 
by  Nephi;  and  comparing  these  transcribed  por- 
tions of  the  Old  Testament  found  in  the  Book  of 
Mormon  with  the  parts  which  correspond  to  them 
in  our  present  English  version  of  the  Jewish 
Scriptures,  it  will  be  seen  that  the  difference  is 
but  slight;  substantially  they  agree.  The 
circumstance  not  only  proves  the  authenticity  of 
the  Scriptures,  but  it  is  also  a  strong  proof  of 
the  integrity  of  our  present  version  of  them. 

It  is  true  the  Book  of  Mormon  informs  us  that 
many  plain  and  precious  parts  of  this  book, 
which  proceeds  from  the  mouth  of  the  Jew,  are 
taken  away  and  others  corrupted,  but  that  does 


*I.   Nephi  xiii  :  21-23.      fSee  I.  Nephi,  chapters  xx,  xxi;    II. 
Nephi  vii,  viii ;   also  II.     Nephi,  from  the  xii  to  xxiv. 


76  THE    GOSPEL. 

not  affect  the  statement  I  make  that  the  substan- 
tial agreement  between  these  passages  in  the  Book 
of  Mormon  and  Bible,  proves,  in  the  main,  the 
integrity  as  well  as  the  authenticity  of  the  Jewish 
Scriptures.  Here,  so  far  as  the  authenticity  of 
the  Old  Testament  is  concerned,  I  shall,  for  the 
present,  rest  my  case;  and  proceed  with  a  like 
inquiry  as  to  the  New. 


CHAPTER  X. 

FAITH. THE    NEW    TESTAMENT. 

fHERE  is  an  impression  existing,  and  it  is 
one  encouraged  by  infidel  writers,  that  the 
acceptance  of  the  books  now  comprising  the 
New  Testament,  was  the  arbitrary  action  of  a 
council  of  bishops  three  or  four  hundred  years  A. 
D.  This  I  believe  to  be  a  wrong  impression.  I 
do  not  think  the  list  of  books  that  now  constitute 
the  New  Testament  was  made  up  in  an  arbitrary 
manner,  at  one  time,  or  by  any  single  council. 
It  can  be  shown  that  the  books  and  epistles  now 
in  the  collection  known  as  the  New  Testament, 
were  accepted  as  inspired  writings  by  the  Chris- 
tian churches,  before  the  councils  of  the  church 
undertook  any  discussion  of  the  subject;  and 
even  when  this  question  was  before  those  councils, 
they  merely  decided  what  books  before-time  had 
been  regarded  by  the  churches  as  inspired. 


FAITH. — -THE    NEW    TESTAMENT.  77 

The  first  council  which  undertook  to  pronounce 
a  decision  on  the  subject  was  that  of  Laodicea 
in  the  year  363  A.  D.  "Probably  the  decree  of 
this  council,"  as  Archdeacon  Paley  remarks, 
"rather  declared  than  regulated  the  public  judg- 
ment, or,  more  properly  speaking,  the  judgment 
of  some  neighboring  churches,  the  council  itself 
consisting  of  no  more  than  thirty  or  forty  bishops 
of  Lydia  and  the  adjoining  countries;"  and  after 
this  council  the  question,  "What  books  were 
entitled  to  be  received  as  Scripture?"  was  dis- 
cussed with  great  freedom,  and  without  any  refer- 
ence to  the  declaration  made  by  the  council  of 
Laodicea.* 

The  list  of  inspired  books  of  the  New  Testa- 
ment, as  we  have  them  now,  was  accepted  by  the 
council  of  Hippo,  held  393  A.  D.  The  third 
council  of  Carthage,  397  A.  D.,  and  also  the 
sixth  of  Carthage,  419  A.  D.,  confirmed  the 
decisions  of  the  first.  Thus,  from  that  early 
date,  the  authorship  and  inspiration  of  the  books 
of  the  New  Testament  may  be  said  to  have  been 
fixed. 

True,  certain  early  Christian  writers  doubted 
the  inspiration  and  authenticity  of  some  of  the 
books  now  in  the  New  Testament;  II  Peter,  the 
Epistle  to  the  Hebrews,  the  Epistle  of  James  and 
the  Apocalypsef  being  among  those  whose 
inspiration  and  authenticity  were  questioned; 


*  Paley's  Evidences,  Part  I,  ch.  ix.      f  Revelations  of  St.  John. 


78  THE    GOSPEL. 

and  some  Bible  scholars  since  those  days  have 
held  the  same  doubts;  but  the  preponderance  of 
evidence  is  in  favor  of  the  inspiration  of  all  the 
books  of  the  New  Testament,  and  of  their  being 
the  productions  of  the  men  accredited  in  those 
early  days,  and  by  the  councils  named,  with 
having  written  them. 

It  is  quite  evident,  however,  that  the  New 
Testament  does  not  contain  all  the  inspired 
writings  of  the  apostles  and  disciples,  since  there 
are  references  in  the  books  of  the  New  Testament 
to  other  books  written  by  the  same  authors, 
which  would  certainly  be  equally  inspired  with 
those  we  now  have  in  the  collection.  Such,  for 
instance,  as  another  epistle  to  the  Corinthians,* 
also  a  second  epistle  to  the  Colossians,"j~  and 
another  book  of  Jude.  J  Still,  because  some 
inspired  books  were  lost,  and  others  rejected  by 
these  councils,  that  does  not  affect  those  that 
remain  as  to  their  authenticity  or  inspiration; 
though  had  we  those  inspired  books  that  were 
lost  or  rejected,  many  passages  in  the  books  that 
have  been  preserved  to  us  might  be  made  more 
plain. 

Could  it  be  proven  even,  that  some  of  the  books 
now  retained  in  the  New  Testament  collection 
were  uninspired,  and  not  written  by  those  now 
accredited  with  being  their  authors,  that  would 
not  affect  these  books  about  whose  authenticity 


*  I.  Cor.  v.      f  Col.  iv  :  16.      J  Jude  3. 


FAITH. THE   NEW  TESTAMENT.  79 

and  inspiration  there  has  never  been  a  question. 
Suppose  all  those  books  I  have  named  as  having 
had  their  authenticity  questioned,  should  turn  out 
to  be  forgeries,  we  would  still  have  the  four 
Gospels,  the  Acts,  the  thirteen  Epistles  of  Paul 
that  stand  unquestioned;  and  as  long  as  even 
one  of  these  books  remains  unshaken  as  to  its 
authenticity  and  inspiration,  you  have  a  witness 
for  God  and  Christ  in  it — an  exposition,  to  some 
extent,  at  least,  of  the  character  and  attributes 
of  Deity.  For  the  New  Testament,  like  the  Old, 
is  not  one  book,  but  a  collection  of  books;  each 
independent  of  the  other.  It  is  not  one  witness 
for  God  and  Christ,  but  a  collection  of  the  testi- 
monies of  a  number  of  witnesses.  And" if  it  could 
be  proven  (but  I  do  not  think  it  can  be)  that 
some  of  these  books  were  of  such  doubtful  origin 
that  they  are  unworthy  a  place  in  the  collection, 
it  does  not  follow  that  the  other  books  of  the 
New  Testament  are  also  of  doubtful  origin  and 
unworthy  of  confidence. 

Furthermore,  if  it  be  admitted  (and  I  am  will- 
ing to  admit  it)  that  some  of  the  texts  in  the 
books  comprising  the  New  Testament  have  been 
corrupted  or  changed,  and  portions  thereof  taken 
away,  while  these  things  tend  to,  and  do  weaken 
the  testimony  of  the  witnesses,  and  make  many 
parts  obscure,  and  even  contradictory,  still,  after 
making  all  these  concessions,  enough  remains 
uncorrupted  and  unimpaired,  to  give  us  in  those 
books  strong  and  reliable  witnesses — whose  testi- 


80  THE    GOSPEL. 

mony  cannot  be  impeached — for  God.  And  while 
some  parts  have  been  corrupted,  and  thus 
rendered  imperfect,  yet  the  narrative  of  the  life  of 
Christ,  the  Gospel  he  advocated,  the  moral 
precepts  he  inculcated  in  his  system  of  truth, 
together  with  the  revelations  contained  in  those 
Scriptures  respecting  the  character  and  attributes 
of  Deity,  are  all  substantially  correct. 

I  refer  again  to  the  manner  in  which  the  list 
of  books  now  composing  the  New  Testament 
was  decided  upon.  I  have  already  stated  that  I 
do  not  think  it  was  by  the  arbitrary  decision  of 
any  one  council  at  any  one  time,  that  the  selec- 
tion of  this  list  of  books  was  made  and  all  others 
rejected.  On  the  contrary  it  was  most  probably 
the  work  of  years.  "The  most  plausible  supposi- 
tion," says  an  unquestioned  authority,  "is  that 
each  of  the  most  influential  churches  founded  by 
the  Apostles  in  person,  made  for  its  own  use  a 
collection  of  all  the  writings  duly  ascertained  to 
be  apostolic  and  inspired.  The  epistles  sent  to 
the  different  churches  were  soon,  doubtless,  com- 
municated to  the  sister  associations  for  the 
strengthening  of  each  other's  faith,  hope  and 
virtue."  Indeed  the  Apostle  Paul,  in  one  instance 
at  least,  commands  an  interchange  of  apostolic 
writings.  In  his  epistle  to  the  Colossian  saints 
he  says:  "And  when  this  epistle  is  read  among 
you,  cause  that  it  be  read  in  the  church  of  the 
Laodiceans,  and  that  ye  likewise  read  the  epistle 


FAITH. THE  NEW  TESTAMENT.  81 

from  Laodicea.  "*  Doubtless,  as  stated  by 
Chambers,  "The  brotherly  love  which  was  a 
notable  feature  of  primitive  Christianity,  led 
Christians  everywhere  to  make  common  property 
of  the  local  messages  from  apostles,  as  valuable 
to  them  all  alike.  Nor  did  they  ever  dream  of 
withholding  from  their  brethren  copies  of  such 
inspired  writings  as  had  come  into  their  own 
hands.  No  general  order  from  the  apostles  was 
needed  to  prompt  individual  Christians  or  con- 
gregations that  had  been  favored  with  an  inspired 
communication  to  make  it  equally  well  known 
to  every  neighbor.  There  must  have  been  the 
most  cordial  reciprocity  of  communication  in 
this  matter,  an  unreserved  sharing  of  new  Scrip- 
ture with  each  other;  the  fair  and  full  interchange 
of  apostolic  oracles  leading  to  such  a  multiplica- 
tion, that  each  church  possessed,  for  the  benefit 
of  its  members,  a  copy  of  all  inspired  writings 
previously  issued  by  the  Apostles,  "-j"  And  here 
let  me  add,  that  in  the  multiplication  of  copies, 
it  is  not  to  be  wondered  at  if  the  originals  were 
soon  lost  sight  of,  or  worn  out  by  constant  use. 


•Col.  iv:  16.        f  Information  for  the  People,  Vol.  II  .Art.  Bible. 


82  THE    GOSPEL. 


CHAPTER  XL 

FAITH. THE   NEW    TESTAMENT. 

fHE  earliest  reference  we  have  to  any  writings 
or  collection  of  writings  now  in  the  New 
Testament,  and  in  which  they  are  recognized  as 
authoritative  scripture,  is  in  the  second  Epistle 
of  Peter.  That  apostle,  writing  about  the  year 
65  A.  D.,  says:  "Account  that  the  long  suffer- 
ing of  our  Lord  is  salvation;  even  as  our  beloved 
brother  Paul  also  according  to  the  wisdom  given 
unto  him  hath  written  unto  you;  as  also  in  all 
his  epistles,  speaking  in  them  of  these  things; 
in  which  are  some  things  hard  to  be  understood, 
which  they  that  are  unlearned  and  unstable  wrest 
as  they  do  the  other  scriptures,  unto  their  own 
destruction.  "* 

It  will  be  observed  that  the  reference  to  the 
Epistles  of  Paul  is  of  such  a  character  that  it 
leads  us  to  infer  that  those  Epistles  were  well 
and  generally  known  by  the  church  at  large;  for 
this  Epistle  of  Peter's  which  we  quote,  is  written 
to  no  particular  branch  of  the  church,  but  "to 
them  that  have  obtained  like  precious  faith  with 
us  through  the  righteousness  of  God  and  our 
Savior  Jesus  Christ;"f  in  other  words,  to  the 

*  II.  Peter  iii :  15, 16.     f  II.  Peter  i :  1. 


FAITH. THE    NEW    TESTAMENT.  83 

church  universal;  and  it  can  scarcely  be  doubted 
that  some  of  the  larger  branches  of  the  church, 
even  in  that  early  day,  had  the  Epistles  of  Paul 
in  a  collected  form.  It  will  also  be  observed  that 
Peter  places  these  Epistles  of  Paul  on  equal 
authority  with  Scripture  by  saying,  that  the 
unlearned  and  unstable  wrest  them,  "as  they  do 
also  the  other  scripture,  unto  their  own  destruc- 
tion. " 

There  is  a  tradition  that  the  apostle  John,  on 
his  return  from  his  banishment  to  Patmos — 96 
A.  D. — made  a  collection  of  what  he  considered 
the  inspired  writings  of  the  apostles  and  disci- 
ples of  Christ;  but  the  tradition  seems  not  to 
be  well  founded.  It  is  generally  admitted,  how- 
ever, that  he  must  have  had  before  him  the  three 
other  gospels  when  he  wrote  the  one  which  bears 
his  name,  because  his  book  called  "The  Gospel 
according  to  St.  John,"  is  supplemental  in  its 
character,  and  in  it  he  gives  prominence  to 
those  incidents  in  the  life  of  his  Master  and  the 
doctrines  he  taught,  about  which  the  other 
writers  are  either  silent  or  have  said  but  little. 
This  peculiarity  is  accounted  for  by  the  supposi- 
tion that  John  had  before  him  the  other  three 
narratives  of  his  Master's  life  and  mission,  and 
that  he  sought  to  make  prominent  what  they  had 
omitted  or  treated  but  briefly,  that  the  church — 
in  the  four  books — might  have  a  complete  his- 
tory of  Messiah's  life,  and  labors  and  doctrines. 

In  his  admirable  work  on  the     "Evidences    of 


84  THE    GOSPEL. 

Christianity,"  Archdeacon  Paley  maintains  that 
the  following  allegations  respecting  the  books 
comprising  the  New  Testament  are  capable  of 
proof;  in  fact,  to  my  mind,  the  learned  Arch- 
deacon does  prove  them,  and  places  them  beyond 
the  power  of  successful  contradiction: 

I.  That    the     historical     books     of     the     New 
Testament,    meaning    thereby    the    four    Gospels 
and  the  Acts    of  the     Apostles,     are     quoted,     or 
alluded    to,    by     a     series    of     Christian    writers, 
beginning    with    those    who    were    contemporary 
with    the    apostles,  or  who  immediately    followed 
them,  and  proceeding  in  close    and    regular    suc- 
cession from  their  time  to  the  present. 

II.  That  when  they  are  quoted,  or  alluded  to, 
they    are    quoted     or     alluded     to     with    peculiar 
respect,   as  book    sui  generis-*  as    possessing    an 
authority  which  belonged  to  no  other  books,    and 
as  conclusive  in  all  questions    and    controversies 
amongst  Christians. 

III.  That    they  were,     in    very     early     times, 
collected  into  a  distinct  volume. 

IV.  That  they    were    distinguished    by  appro- 
priate names  and  titles  of  respect. 

V.  That      they      were      publicly      read      and 
expounded    in    the  religious     assemblies     of    the 
Christians. 

VI.  That  commentaries    were     written     upon 
them,    harmonies    formed  out  of  them,    different 


*That  is,  of  its  own  kind. 


FAITH. THE    NEW    TESTAMENT.  85 

copies    carefully    collated,  and    versions  of    them 
made    in  different  languages. 

VII.  That  they  were    received    by    Christians 
of  different  sects,   by  many    heretics    as    well    as 
Catholics,     and     usually     appealed     to     by     both 
sides  in  the  controversies  which  arose    in    those 
days. 

VIII.  That  the  four  Gospels,  the  Acts    of  the 
Apostles,  thirteen  Epistles  of  St.    Paul,    the    first 
Epistle  of   John    and     the     first     of     Peter,     were 
received,  without  doubt  by    those    who    doubted 
concerning  the  other  books    which    are    included 
in  our  present  canon — [authorized  list]. 

IX.  That  the  Gospels  were    attacked    by    the 
early  adversaries  of  Christianity,    as  books    con- 
taining the  accounts  upon  which  the  religion  was 
founded. 

X.  That      formal      catalogues      of      authentic 
scriptures  were  published,     in  all    of    which    our 
present  sacred  histories  were  included. 

XL  That  these  propositions  cannot  be  affirmed 
of  any  other  books  claiming  to  be  books  of  scrip- 
ture; by  which  are  meant  those  books  which  are 
commonly  called  apochryphal  books  of  the  New 
Testament.* 


*  Evidences  of  Christianity,  part  I.  ch.  ix.  I  would  also  recom- 
mend my  readers  to  carefully  study  Dr.  Lardner's  Credibility  of 
the  New  Testament,  from  which  L>r.  Paley  obtains  much,  I  may 
say  nearly  all  of  the  material  for  his  own  admirable  work.  There 
is  also  a  fine  article  on  the  subject,  in  Chamber's  Information  for 
the  People,  entitled  History  of  the  Bible;  and  another  in  Dr.  Kitto's 
Biblical  Lirerature,  under  the  heading,  Canon  of  Scripture. 


86  THE    GOSPEL. 

Out  of  these  eleven  propositions  I  shall  deal 
with  but  two,  viz.:  the  first  and  tenth;  referring 
my  readers  to  Dr.  Paley's  work,  for  information 
as  to  the  other  propositions.  And  what  is  said 
here  of  these  propositions,  I  shall  select  or  con- 
dense from  Paley's  work,  sometimes  using  his 
language  as  well  as  his  facts,  without  troubling 
myself  to  indicate  the  quotations. 

Well,  then,  as  to  his  first  allegation,  viz. :  that 
there  are  a  series  of  Christian  writers,  beginning 
with  those  contemporary  with  the  apostles,  and 
extending  on  down  to  the  present,  who  have 
quoted  the  chief  books  of  the  New  Testament. 
To  begin  with,  there  is  an  epistle  ascribed  to 
Barnabas,*  the  companion  of  Paul,  in  some  of 
his  missionary  tours.  It  is  quoted  as  an  Epistle 
of  Barnabas,  by  Clement  of  Alexandria,  A.  D. 
194;  by  Origen,  A.  D.  230;  by  Eusebius,  A.  D. 
315,  and  more  frequently  by  writers  after  that 
time,  and  is  referred  to  by  the  writers  above 
named,  as  an  ancient  work  in  their  time,  and  as 
well  known  and  read  among  Christians,  though 
not  accounted  a  part  of  scripture.  It  purports 
to  be  written  soon  after  the  destruction  of  Jeru- 
salem under  Titus. 

In  this  epistle  appears  the  following  remarkable 

*  There  is  a  manuscript  copy  of  this  epistle  in  connection  with  a 
copy  of  the  New  Testament  entire,  dating  back  to  the  fourth  cen- 
tury, now  in  the  St.  Petersburg  Library.  It  was  found  by  Tischen- 
dorf  in  the  convent  of  St.  Catherine  on  Mount  Sinai,  in  1859,  and 
is  known  as  the  Sinaitic  Manuscript — the  oldest  one  in  existence. 


FAITH. THE    NEW    TESTAMENT.  87 

passage:  "Let  us,  therefore,  beware  lest  it  come 
upon  us,  as  it  is  written;  There  are  many  called, 
few  chosen."  From  the  expression,  "as  it  is 
written,"  we  infer,  with  certainty,  that  at  the 
time  when  the  author  of  this  epistle  lived,  there 
was  a  book  extant  well  known  to  Christians,  and 
of  authority  among  them,  containing  the  words 
"many  are  called,  few  chosen."  Such  a  book  is 
our  present  Gospel  of  St.  Matthew,  in  which 
this  text  is  twice  found,*  and  found  in  no  other 
book  which  existed  in  those  days;  therefore 
Barnabas  must  have  referred  his  readers  to 
Matthew's  Gospel.  Furthermore,  the  writer  of 
the  epistle  was  a  Jew.  The  phrase,  "It  is 
written,"  was  the  very  form  in  which  the  Jews 
quoted  their  scriptures.  Hence,  it  follows  that 
he  would  not  have  used  this  phrase,  and  without 
qualification,  of  any  books  but  what  had  acquired 
scriptural  authority.  So  that  while  the  quotation 
"many  are  called,  few  chosen,"  confirms  the 
existence  of  Matthew's  Gospel;  the  expression 
"It  is  written,"  gives  to  it  the  authority  or 
dignity  of  scripture. 

There  are  other  passages  in  the  epistle  which 
are  the  same  in  sentiment  as  some  of  the  pas- 
sages in  Matthew,  f  some  in  which  we  recognize 
the  same  words.  For  example,  "Give  to  every 
one  that  asketh  thee;"  and  he  says  that  Christ 
chose  as  his  apostles  men  who  were  great  sinners 

•Matt   xx :  16;    xxii  :  14.      f  Matt,  v  :  42;    ix  :  13. 


88  THE  GOSPEL. 

that  he  might  show  that  he  came,  "not  to  call 
the  righteous,  but  sinners  to  repentance." 

There  is  also  extant  an  epistle  of  Clement, 
bishop  of  Rome,  whom  the  ancient  writers  with- 
out doubt  or  scruple  assert  to  have  been  the 
Clement  whom  Paul  mentions  in  Phil,  iv,  3.* 
This  epistle  is  spoken  of  by  the  early  Christian 
writers  as  an  epistle  acknowledged  by  all.  Of 
it  Irenaeus  says  (writing  in  the  second  century) 
it  was  "written  by  Clement,  who  had  seen  the 
blessed  apostles,  and  conversed  with  them,  who 
had  the  preaching  of  the  apostles  still  sounding 
in  his  ears,  and  their  traditions  before  his  eyes." 
Dionysius,  bishop  of  Corinth  (the  epistle  is 
addressed  to  the  Church  of  Christ)  says,  about 
the  year  170  A.  D.,  that  the  epistle  of  Clement 
"had  been  wont  to  be  read  in  that  church  from 
ancient  times,  "f 

In  the  said  epistle  are  found  the  following 
passages,  evidently  taken  from  our  New  Testa- 
ment scriptures:  "Especially  remembering  the 
words  of  the  Lord  Jesus  which  he  spake,  teach- 
ing gentleness  and  long  suffering,  for  thus  he 
said:  "Be  ye  merciful,  that  ye  may  obtain 


*  "With  Cl  ment  also,  and  with  other  my  fellow-laborers  whose 
names  are  written  in  the  book  of  life  " 

f  A  copy  of  this  epistle  dating  back  to  the  fifth  century,  is  con- 
nected with  the  Alexandrian  manuscript  of  the  New  Testament 
now  in  the  British  Museum.  The  manuscript  was  given  to  Charles 
the  I.  in  1628  by  Cyril  Lucas,  Patriarch  of  Constantinople. 


FAITH. THE    NEW    TESTAMENT.  89 

mercy;*  forgive  that  it  may  be  forgiven  unto 
you;f  as  you  do  so  shall  it  be  done  unto  you; 
as  ye  judge  so  shall  ye  be  judged;  as  ye  show 
kindness,  so  shall  kindness  be  shown  unto  you; 
(with  what  measure  ye  mete,  with  the  same  shall 
it  be  measured  to  you.  '"J 

In  another  place  he  says:  "Remember  the 
words  of  the  Lord  Jesus,  for  he  said:  "Woe  to 
that  man  by  whom  offenses  come;  it  were  better 
for  him  that  he  had  not  been  born,  than  that  he 
should  offend  one  of  my  elect;  it  were  better  for 
him  that  a  millstone  should  be  tied  about  his 
neck,  and  that  he  should  be  drowned  in  the  sea 
than  that  he  should  offend  one  of  my  little 
ones.  "§ 

The  reference  in  the  foregoing  to  the  passages 
I  have  indicated  is  too  palpable  to  leave  any 
room  for  doubt. 

Connected  with  the  Sinaitic  manuscript  copy 
of  the  New  Testament,  now  in  the  St.  Peters- 
burg Library,  to  which  I  have  already  called 
attention  in  a  foot  note,  is  a  manuscript  copy  of 
the  "Shepherd"  or  "Pastor"  of  Hermas,  dating 
from  the  fifth  century;  but  that  copies  of  it 
existed  at  a  still  earlier  date  is  evident  from  the 
fact  that  it  is  quoted  by  Irenaeus,  A.  D.  178;  by 
Clement  of  Alexandria,  A.  D.  194;  by  Tertullian, 
A.  D.  200;  Origen,  A.  D.  230.  In  this  ancient 


*  Matt  v:  7.      f  Luke  vi :  37,  38.       J  Matt,   vii :    1,  2.      %  Matt, 
xviii. 


90  THE    GOSPEL. 

work  are  many  allusions  to  and  some  direct 
quotations  from  the  Gospels  of  Matthew,  Luke 
and  John.  Of  the  allusions  may  be  cited,  the 
confessing  and  denying  of  Christ;*  the  parable 
of  the  seed  sown;f  and  the  comparison  of  Christ's 
disciples  to  little  children.  Of  the  more  direct 
quotations  I  mention  the  following:  "He  that 
putteth  away  his  wife  and  marrieth  another, 
committeth  adultery;"!  the  singular  expression, 
"having  received  all  power  from  his  Father,"  is 
undoubted  allusion  to  Matthew  xxviii,  18;  and 
Christ  being  the  "Gate,"  or  only  way  of  coming 
"to  God,"  in  plain  allusion  to  John  xiv,  6,  and  x, 
7,  9. 

I  now  come  to  Ignatius,  who  became  bishop  of 
Antioch  about  thirty-seven  years  after  the  ascen- 
sion of  Messiah;  and  therefore,  from  his  time 
and  station,  it  is  probable  that  he  had  known 
and  conversed  with  many  of  the  apostles.  Some 
of  the  epistles  of  this  bishop  are  referred  to  by 
Polycarp,  his  contemporary,  the  bishop  of 
Smyrna;  and  some  are  quoted  by  Irenaeus,  A.  D. 
178;  and  by  Origen,  A.  D.  230.  In  these  epistles 
are  plain  and  undoubted  allusions  to  the  Gospels 
of  Matthew  and  John,  of  which  the  following  are 
but  specimens:  "Christ  was  baptized  of  John 
that  all  righteousness  might  be  fulfilled  by  him."§ 
"Be  ye  wise  as  serpents  in  all  things  and  harm- 


*Matt.  x:    32,33.       Luke  xii  :   8,9.        f  Matt,   xiii  :   3.      Luk« 
viii :  5.     J  Luke  xvi :  18.     g  Matt,  iii :  15. 


FAITH. — THE    NEW     TESTAMENT.  91 

less  as  a  dove."*  "Yet  the  Spirit  is  not 
deceived,  being  from  God,  for  it  knows  whence 
it  comes  and  whither  it  goes,  "f 

I  now  pass  over  several  writers  in  whose  works 
are  similar  quotations  from  the  scriptures  to  those 
already  noted;  among  them  Polycarp,  a  convert 
to  Christianity  through  the  teachings  of  the 
Apostle  John;  as  also  Papias,  his  companion; 
Justin  Martyr,  separated  from  the  last  named  by 
but  twenty  years;  and  also  Hegesippus,  who 
came  about  thirty  years  after  Justin.  This  brings 
us  to  the  year  170  A.  D.  At  this  time  the 
churches  of  Lyons  and  Vienna  in  France,  sent  a 
relation  of  the  sufferings  of  their  martyrs  to  the 
churches  of  Asia  and  Phrygia.  This  epistle  is 
found  entire  in  the  works  of  Eusebius  [315  A. 
D.],  and  in  it  are  direct  allusions  to  the  Gospels 
of  Luke,  John  and  the  Acts  of  the  Apostles. 
The  one  to  John  is,  "Thus  was  fulfilled  that 
which  was  spoken  by  the  Lord,  that  whosoever 
killeth  you,  will  think  that  he  doeth  God's 
service.  "J 

At  that  time  these  churches  in  France  had  for 
their  bishop  Pothinus,  then  about  ninety  years 
old,  whose  time,  therefore,  must  have  joined  on 
to  the  times  of  the  apostles. 

"The  evidence  now,"  says  Dr.  Paley,  "opens 
upon  us  full  and  clear."  Irenaeus  succeeded 
Pothinus  as  bishop  of  Lyons.  In  his  youth  he 


*  Matthew  x  :  16.     f  John  iii  :  18      J  John  xvi :  2. 


92  THE    GOSPEL. 

had  been  a  disciple  of  Polycarp,  who  was  a  dis- 
ciple of  John.  *  *  *  He  asserts  of  himself 
and  his  contemporaries,  that  they  were  able  to 
reckon  up  in  all  the  principal  churches  the  suc- 
cession of  bishops  from  the  first.  *  *  *  The 
testimony  which  this  writer  affords  to  the  his- 
torical books  of  the  New  Testament,  to  their 
authority,  and  to  the  titles  which  they  bear,  is 
expressive  and  positive.  One  principal  passage 
runs  as  follows: 

"We  have  not  received  the  knowledge  of  the 
way  of  our  salvation  by  any  others  than  those  by 
whom  the  Gospel  has  been  brought  to  us.  Which 
Gospel  they  first  preached,  and  afterward  by  the 
will  of  God,  committed  to  writing,  that  it  might 
be  for  time  to  come  the  foundation  and  pillar  of 
our  faith.  For  after  that  the  Lord  rose  from  the 
dead,  and  they  [the  apostles]  were  endowed  from 
above  with  the  power  of  the  Holy  Ghost  coming 
down  upon  them,  they  received  a  perfect  knowl- 
edge of  all  things.  They  went  forth  to  all  the 
ends  of  the  earth,  declaring  to  men  the  blessings 
of  heavenly  peace,  having  all  of  them,  and  every 
one  alike,  the  Gospel  of  God.  Matthew  then, 
among  the  Jews,  wrote  a  Gospel  in  their  own 
language,  while  Peter  and  Paul  were  preaching 
the  Gospel  at  Rome,  and  founding  a  church 
there;  and  after  their  exit,  Mark  also,  the  dis- 
ciple and  interpreter  of  Peter,  delivered  to  us  in 
writing  the  things  which  had  been  preached  by 
Peter;  and  Luke,  the  companion  of  Paul,  put 


FAITH. THE   NEW   TESTAMENT.  93 

down  in  a  book  the  Gospel  preached  by  him 
(Paul).  Afterward  John,  the  disciple  of  the 
Lord,  who  also  leaned  upon  his  breast,  he  like- 
wise published  a  Gospel  while  he  dwelt  at 
Ephesus,  in  Asia." 

Nor  is  this  writer  less  explicit  respecting  the 
book  of  the  Acts  of  the  Apostles. 

The  force  of  the  testimony  we  have  considered 
will  be  strengthened  by  remembering  that  it  is 
the  testimony,  and  the  concurring  testimony  of 
writers  who  lived  in  countries  remote  from  each 
other.  Clement  flourished  at  Rome;  Ignatius  at 
Antioch,  and  Irenseus  in  France. 

I  deem  it  unnecessary  to  pursue  this  inquiry 
further,  and  shall  close  by  remarking  that 
Clement  of  Alexandria,  one  of  the  most  volumi- 
nous of  Christian  writers,  follows  Irenaeus  at  a 
distance  of  but  sixteen  years.  In  the  works  of 
Clement  which  remain,  the  four  gospels  are 
repeatedly  quoted  by  the  names  of  their  authors, 
and  the  Acts  of  the  Apostles  is  expressly  ascribed 
to  Luke.  This  brings  us  to  the  year  194  A.  D. 
Tertullian  joins  on  to  Clement,  and  is  no  less 
explicit  in  his  reference  to  the  New  Testament 
than  the  writers  who  preceded  him.  Then 
follow  numerous  writers,  among  them  Origen,  A. 
D.  23.0  ;  Eusebius,  315;  and  Jerome,  A.  D.  392. 

So  numerous  are  the  references  to  scripture,  in 
the  writings  of  these  men,  that  were  our  books 
of  scripture  lost,  some  aver,  that  they  could  be 
reproduced  from  the  works  of  these  writers  alone. 


94  THE   GOSPEL. 

From  the  date  last  given,  there  can  be  no  ques- 
tion as  to  the  existence  of  our  New  Testament  or 
of  its  acceptance  by  the  whole  of  Christendom, 
as  containing  the  account  of  those  events  on 
which  Christianity  was  founded. 


CHAPTER  XII. 

FAITH — THE   NEW    TESTAMENT. 

I  NOW  come  to  the  tenth  allegation  of  Dr. 
y  Paley,  viz.:  "Formal  catalogues  of  authentic 
scriptures  were  published,  in  all  of  which  our 
present  sacred  histories  were  included." 

In  the  writings  of  Origen  which  remain,  and  in 
some  extracts  preserved  by  Eusebius,  from  works 
of  his  which  are  now  lost,  there  are  enumerations 
of  the  books  of  scripture,  in  which  the  four  Gos- 
pels and  the  Acts  of  the  Apostles  are  distinctly 
and  honorably  specified,  and  in  which  are  no 
books  beside  what  are  now  received.  The  date 
of  Origen's  works  is  230  A.  D. 

Athanasius,  about  a  century  afterwards  (330  A. 
D.),  delivered  a  formal  catalogue  of  the  books  of 
the  New  Testament,  containing  our  scriptures 
and  no  others;  of  which  he  says,  "In  these  alone 
the  doctrine  of  religion  is  taught;  let  no  man 
add  to  them,  or  take  anything  from  them." 

About  twenty  years    after    Athanasius    (350  A. 


FAITH. THE   NEW   TESTAMENT.  95 

D.),  Cyril,  bishop  of  Jerusalem,  sent  forth  a 
catalogue  of  the  books  of  scripture,  publicly  read 
at  that  time  in  the  Church  of  Jerusalem,  exactly 
the  same  as  ours,  except  that  the  book  of  Revela- 
tion is  omitted. 

Fifteen  years  after  Cyril  (365  A.  D.),  the  coun- 
cil of  Laodicea  delivered  an  authoritative  cata- 
logue of  Canonical  Scripture,  like  Cyril's,  the 
same  as  ours,  with  the  omission  of  Revelation.* 

About  thirty  years  later,  that  is,  in  393  A.  D., 
followed  the  council  of  Hippo,  which  delivered 
a  catalogue  of  the  books  of  the  New  Testament, 
which  agrees  with  that  now  in  our  common 
English  version.  This  was  followed  by  the 
third  council  of  Carthage,  in  397  A.  D.,  and  by 
the  sixth  of  Carthage  415  A.  D.,  both  of  which 
confirmed  the  list  of  sacred  books  made  out  by 
the  council  of  Hippo. 

It  seems  to  me  that  proving  these  two  proposi- 
tions selected  from  Dr.  Paley's  list,  is  sufficient 
to  make  out  a  case  for  the  authenticity  of  the 
books  of  the  New  Testament;  but  when  the 
reader  remembers  that  the  nine  other  allegations 
we  quoted  in  chapter  eleven  can  also  be  sustained 
by  undeniable  proofs,  the  case  is  made  out  so 
clearly  that  there  can  be  no  room  for  doubt. 

Then  the  Book  of  Mormon  comes  in  also  as  a 
witness  for  the  New  Testament  as  well  as  for  the 


*  I  have  taken  the  preceding  paragraphs  of  this  chapter  entire 
from  Paley's  Evidences  of  Christianity  Part  I.,  chap,  ix,  sec.  10 


96  THE    GOSPEL. 

Old.  Not  so  much  a  witness  for  the  authenticity 
of  the  books  composing  it,  however,  as  for  the 
correctness  of  what  is  contained  in  them. 

The  writers  in  the  Book  of  Mormon  who  bear 
a  direct  testimony  as  to  what  the  New  Testa- 
ment scriptures  contain,  and  in  that  way 
indirectly  establish  their  authenticity  and  credi- 
bility, may  be  divided  into  two  classes,  prophetic 
and  historical.  By  the  former,  I  mean  those  who 
by  the  inspiration  of  heaven  foresaw  the  birth 
and  mission  of  Jesus  Christ  as  it  all,  afterwards 
came  to  pass;  by  the  latter,  I  mean  those  who 
lived  at  the  time  and  were  witnesses  to  the 
personal  ministrations  of  Messiah,  on  the  western 
hemisphere,  and  made  a  record  of  those  things 
they  saw  and  heard. 

Of  the  first  class,  the  prophetic,  the  first  Nephi 
stands  out  most  prominently;  for  he  gives  such 
a  vivid  description  of  the  leading  outlines  of 
Messiah's  life  and  labors  on  the  earth,  that  it 
makes  one  feel  in  very  deed  that  "prophecy  is 
but  history  reversed,"  for  had  he  lived  and 
written  in  the  first  century  of  the  Christian  are 
instead  of  the  fifth  century  preceding  it,  I  feel 
sure  that  he  could  not  have  been  more  vivid  or 
exact  in  writing  the  life,  mission  and  doctrines 
of  the  Son  of  God;*  and  all  that  he  predicts  is 


*  For  the  remarkable  prophecies  which  foretell  the  events  here 
alluded  to,  I  refer  my  readers  to  the  xi,  xii,  xiii  and  xvi  chapters 
of  I.  Nephi,  Book  of  Mormon. 


FAITH. THE  NEW  TESTAMENT.  97 

in  strict  accord  with  what  is  contained  in  the 
New  Testament. 

Next  to  Nephi  we  may  place  King  Benjamin, 
whose  testimony  is  found  in  the  book  of  Mosiah, 
chapter  iii,  and  next  to  him,  Abinadi,  whose 
prophecies  in  relation  to  the  coming  and  mission 
of  Jesus,  are  contained  in  the  thirteenth,  four- 
teenth, fifteenth  and  sixteenth  chapters  of 
Mosiah;  and,  lastly,  Samuel,  the  Lamanite 
prophet,  whose  testimony  is  in  the  fourteenth 
chapter  of  Helaman. 

All  these  prophets  give  the  outlines  of  the  life 
and  mission  of  Jesus  Christ,  and,  as  before 
stated,  what  they  say  is  in  strict  accord  with 
what  is  written  in  the  New  Testament,  by  those 
who  witnessed  the  events  that  these  prophets  of 
the  Western  hemisphere  foretold. 

On  the  other  side  of  the  line,  that  is,  of  the 
historical  witnesses,  they  who  lived  at  the  time 
Jesus  visited  the  western  hemisphere  and  wrote 
an  account  of  what  took  place,  the  III  Nephi, 
the  one  whom  the  Lord  made  the  chief  of  the 
apostles,  is  most  conspicuous.  He  records  the 
fact  of  Messiah's  visit  to  the  Nephites,  after  his 
resurrection  and  departure  from  his  disciples  in 
Judea;  and  gives  a  most  particular  account  of 
the  several  visits  of  Jesus  to  his  people,  and  of 
his  organizing  a  church,  after  the  pattern  of  the 
one  organized  in  Jerusalem;  also  of  the  doctrines 
and  moral  precepts  which  he  taught;  in  all  of 


98  THE   GOSPEL. 

which  there  is  a  substantial  agreement  with  what 
is  recorded  in  the  New  Testament.* 

Thus  the  Book  of  Mormon,  is  an  additional 
witness  for  Jesus,  testifying  as  well  as  the  New 
Testament,  that  he  is  both  Lord  and  Christ.  It 
also  sustains  the  New  Testament,  that  is,  if  it 
does  not  directly  prove  the  authenticity  of  the 
various  books  composing  it,  it  does  prove  the 
correctness  of  what  is  contained  in  them,  by 
testifying:  that  the  same  person  who  was  crucified 
by  the  Jews  is  the  Son  of  God,  the  Savior  of  the 
world,  and  that  he  taught  the  same  doctrines, 
ordinances,  and  precepts,  and  organized  his 
church  on  the  Western  hemisphere  after  the 
pattern  of  that  described  in  the  New  Testament; 
and  all  this,  I  take  it,  is  very  strong  proof  of 
the  correctness  of  what  is  recorded  in  the  New 
Testament  scriptures — it  is,  in  fact,  the  testi- 
mony of  a  mighty  and  numerous  people,  speaking 
from  the  silence  of  past  ages,  bearing  witness  of 
the  truth  as  contained  in  the  Jewish  scriptures; 
and,  withal,  is  such  an  evidence  of  their  authen- 
ticity, and,  likewise  of  their  integrity,  in  the 
main — speaking  now  of  both  the  Old  Testament 
and  the  New — and  of  the  correctness  of  the 
matter  they  contain,  that  before  this  new  witness 
for  God  unbelief  must  hide  its  head;  atheism 
must  stand  rebuked;  the  scorner  is  reproved; 


*  The  reader  is  recommended  to  read  carefully  the  whole  Book 
of  III  Nephi,  and  compare  it  with  the  teachings  of  the  New 
Testament. 


FAITH. THE     NEW     TESTAMENT. 

they  that  watch  for  iniquity  are  cut  off;  the 
terrible  ones  are  brought  to  naught;  they  that 
erred  in  spirit  come  to  understanding;  they  that 
murmured  learn  doctrine;  the  meek  increase  their 
joy  in  the  Lord  and  the  poor  among  men  rejoice.* 

I  have  been  led  thus  far  into  an  investigation 
of  the  authenticity  of  the  Jewish  scriptures  touch- 
ing, too,  here  and  there,  the  question  of  the 
integrity  and  truthfulness  of  them,  by  a  desire  to 
fix  in  the  mind  of  the  reader  the  fact  that  our 
principal  volume  of  scripture  is  worthy  of  all 
confidence  so  far  as  the  question  of  authenticity 
is  concerned. 

I  am  aware,  however,  that  after  treating  of  the 
question  of  authenticity,  there  still  stands  the 
question  of  credibility.  After  proving  the 
authenticity  of  a  book,  I  be.ieve  the  further  ques- 
tions may  be  asked,  and  usually  with  great 
propriety — "Is  it  worthy  of  belief?  Can  it  be 
believed?  Is  it  credible?"  To  this  rule  I  make 
one  exception,  and  in  the  case  in  hand  it  is 
important.  That  exception  is  this:  If  it  can  be 
proven  that  God  is  the  author  of  the  book,  or, 
what  would  be  equivalent,  if  those  who  wrote  it 
were  inspired  by  his  Holy  Spirit,  then  if  you 
prove  such  an  authenticity  as  that,  you  prove  at 
the  same  time  the  credibility  of  the  book.  For, 
let  it  be  proven  clearly  that  the  book  emanates 
from  God  directly  or  indirectly,  then  who  could 


Isaiah  xxix  :  18-24. 


100  THE   GOSPEL. 

doubt  its  truth,  its  wisdom,  or  the  events,  how- 
ever wonderful,  it  relates?  Or  who  could  question 
the  mercy  and  justice  of  the  acts  of  God  as 
represented  in  that  book  or  books  that  are  the 
fruits  of  inspiration? 

It  matters  not  how  at  variance  their  contents 
may  seem  to  be  with'our  supposed  knowledge  of 
the  laws  of  nature;  our  knowledge  of  those  laws 
are  so  limited;  our  understanding  of  the  mechan- 
ism of  the  universe  so  imperfect;  our  acquaintance 
with  the  universe  and  the  forces  that  operate  in 
it  so  insignificant,  that  let  it  be  clearly  proven 
that  a  revelation  from  God  contradicted  our 
supposed  facts,  and  I  believe  the  wisest,  and 
best  among  the  children  of  men,  with  becoming 
humility  that  would  but  add  to  their  dignity, 
would  bow  in  submission  to  the  revelation. 

Neither  does  it  matter  how  much  the  conduct 
of  Deity,  as  represented  in  such  books,  may 
violate  what  we  understand  to  be  the  relative 
claims  of  stern  Justice  and  sweet  Mercy;  our 
knowledge  of  the  operation  of  those  qualities, 
and  their  effect  upon  men  in  time  and  in  eternity, 
and  under  varied  conditions,  is  so  uncertain  and 
imperfect  that  we  are  liable  to  confound  good 
with  evil,  and  that  which  is  indeed  an  infinite 
mercy,  we  may  condemn  as  a  piece  of  barbaric 
cruelty.  In  this  matter  we  would  bow  also,  and 
say,  "Thy  will,  O  Lord,  be  done,"  righteous 
must  be  all  thy  judgments,  merciful  are  thy 


FAITH. THE   NEW   TESTAMENT.  101 

ways!  Shall  not  the  God  of  the  whole  earth  do 
right? 

In  connection  with  these  observations,  I  would 
remark,  that  throughout  the  Jewish  scriptures, 
that  is,  in  their  composition,  in  their  diction  as 
well  as  in  the  excellence  of  their  matter,  whether 
in  the  historical,  legislative,  poetic,  or  prophetic 
books  of  the  Old  Testament;  or  in  the  gospel 
histories,  the  epistles  or  prophetic  books  of  the 
New,  everywhere  may  be  traced  the  inspiration 
of  Heaven;  and  the  style  and  matter  of  the  whole 
volume  proclaims  that  the  Spirit  which  prompted 
the  writers  and  brought  those  books  into  exist- 
ence, is  divine. 

Then  again,  if  the  prophecies  contained  in  the 
volume  of  scripture  be  studied,  and  their  fulfill- 
ment traced  out  in  the  history  of  the  rise  and  fall 
of  nations,  cities  and  peoples;  in  the  calamities 
that  have  overtaken  the  Jews*  and  their  country; 
in  the  coming  of  Messiah  and  the  work  he 
performed,  all  of  which  was  foretold  by  those 
holy  men  of  God  who  spake  as  they  were  moved 
upon  by  the  Holy  Ghost — if  all  these  prophecies 
and  their  fulfillment  be  considered,  it  seems  to 


*"  You  may  question,  if  you  will,"  says  Bishop  Lightfoot  in  the 
Quarterly  Review  for  April,  1888,  "every  single  prophecy  in  the 
Old  Testament,  but  the  whole  history  of  the  Jews  is  one  continuous 
prophecy  more  distinct  and  articulate  than  all.  You  may  deny,  if 
you  will,  every  successive  miracle  which  is  recorded  therein ;  but 
again,  the  history  of  the  Jews  is  from  first  to  last  one  stupendous 
miracle,  more  wonderful  and  convincing  than  all." 


102  THE     GOSPEL. 

me  that  there  is  an  accumulation  of  evidence  to 
the  divinity  of  the  Jewish  scriptures,  that  must 
break  down  all  the  petty  objections  that  unbelief 
can  array  against  them.  And  indeed,  I  may  say, 
that  such  has  been  the  effect  of  these  considera- 
tions on  the  human  understanding  that  the 
noblest  and  brightest  intellects  of  all  ages  have 
been  so  impressed  with  them,  that  they  have 
yielded  a  ready  assent  to  their  divine  inspiration, 
and  worshiped  the  God  whose  character  and 
attributes  are  unfolded  in  the  revelations  con- 
tained in  them.* 

Now,  if  to  these  evidences,  which  have  been 
sufficient  to  convince  men  of  powerful  intellect,  as 
well  as  of  the  masses  of  Christendom,  be  added 
the  further  fulfillment  of  prophecy  in  respect  to 
taking  the  Gospel  from  the  earth  and  then  restor- 
ing it  in  the  last  days,  much  of  which — pertain- 
ing to  the  restoration  of  the  Gospel — has  been 
fulfilledjin  our  day;  and  then  to  this  be  added  the 
testimony  contained  in  the  Book  of  Mormon  to 
the  divinity  and  general  truth  of  the  Bible;  and 
to  this]  the  testimony  in  the  Book  of  Abra- 
ham and  the  visions  of  Moses,  as  revealed 


*In  making  this 'observation  I  do  not  close  my  eyes  to  the  fact 
that  there  are  exceptions  to  this  general  assertion ;  nor  will  I  be  so 
unjust  as  to  claim  that  among  unbelievers  there  are  none  who  are 
honest  in  that  unbelief  There  have  been  men  in  all  at,'.1.-,  <>r 
nearly  so,  who  have  doubted  the  truth  of  the  Jewish  scriptures,  and 
some  of  them'have  been  most  brilliant  in  intellect,  and  not  a  few 
most  upright  in  their  manner  of  life,  but  these  are  the  exceptions, 
not  the  rule;  and  the  remark  on  this  point  in  the  text  holds  good. 


FAITH. THE  NEW   TESTAMENT.  103 

to  Joseph  Smith  and  now  contained  in  the  Pearl 
of  Great  Price — pray  tell  me,  youth  of  Israel, 
where  is  there  room  for  unbelief  on  your  part? 
Or  where  is  there  excuse  for  infidelity? 

Let  me  remind  my  readers,  that  the  Bible  is  a 
record  of  man's  crimes  and  vices,  as  well  as  of 
his  righteousness  and  virtues.  It  as  faithfully 
ecords  the  former  as  the  latter.  But  because  it 
thus  faithfully  records  the  evils  that  men  did  as 
well  as  the  good,  it  must  not  therefore  be  con- 
cluded that  God  sanctioned  or  condoned  those 
evils.  It  was  the  doing  of  those  very  evils  that 
brought  down  the  displeasure  of  God  upon  those 
guilty  of  them.  And  what  is  true  of  individuals 
in  this  respect,  is  also  true  of  peoples  and 
nations. 

Then  again,  as  to  the  Old  Testament,  let  it  be 
remembered  that  when  the  Lord  took  the  children 
of  Israel  from  the  land  of  Egypt  to  make  of  them 
a  people  for  himself,  he  presented  them  first 
with  the  Gospel  of  Christ,  with  all  its  mercy  and 
inspiring  love  and  gentleness;  but  they  would 
not  live  in  accordance  with  its  high  moral  pre- 
cepts, nor  reflect  in  their  lives  its  spiritual  excel- 
lence. Accordingly,  a  less  perfect  law  was  given 
to  Israel;  a  law  which  in  the  New  Testament  is 
everywhere  called  "the  law  of  carnal  command- 
ments;" a  law  more  in  keeping  with  their  moral 
development;  a  law  which  breathed  less  of 
mercy,  forgiveness  and  love  and  more  of  exacting, 
relentless  justice;  demanding  an  eye  for  an  eye, 


104  THE    GOSPEL. 

and  a  tooth  for  a  tooth — and  this  was  to  be  their 
schoolmaster,  to  prepare  them  for  the  more 
excellent  law  of  the  Gospel  of  Christ.*  Many 
things  in  that  law  of  the  Old  Testament  are 
imperfect,  and  must  not  be  taken  as  reflecting 
the  full  glory  and  excellence  of  the  divine  wisdom 
or  goodness.  On  the  contrary  it  is  plainly 
stated,  and  that  too  by  the  voice  of  inspiration, 
in  the  New  Testament,  that  it  was  a  law  carnal 
and  imperfect,  yet  withal  containing  more 
excellence  than  the  people  seemed  able  in  those 
days  to  attain  unto. 

Add  these  considerations  to  the  fact  that  in 
some  of  its  details  and  in  its  translation  the  Bible 
has  been  marred  by  the  hand  of  man;  a  number 
of  sacred  books  lost,  and  some  plain  and  precious 
parts  taken  away  from  those  we  have,  and  it  is 
not  surprising  that  men  find  imperfections  in  it, 
and  some  things  difficult  to  harmonize  with  our 
ideas  of  the  mercy  and  justice  of  God. 

Yet,  with  all  its  imperfections,  in  the  main  it 
is  true,  and  may  be  relied  upon  as  a  witness  for 
God;  that  is,  as  to  his  existence,  his  character 
and  attributes;  and  also  to  the  existence, 
character  and  mission  of  his  Son,  Jesus  Christ, 


*In  proof  that  the  Gospel  was  first  offered  to  ancient  Israel,  and 
then  because  of  transgression  the  law  of  carnal  commandments.  1 
invite  the  reader's  attention  to  the  following  scriptures:  Heb., 
latter  part  of  chap,  iii,  in  connection  with  Heb.  iv  :  1,  2 ;  I  Cor.  x  : 
1-4;  and  Gal.  iii;  also  D.KJ.  and  Cov.,  sec.  84;  see  also  the  chapter 
on  History  of  the  Gospel  in  this  work. 


FAITH. TRADITION.  105 

the  Redeemer  of  the  world,  and  of  the  plan  of 
salvation — the  Gospel.  What  it  says  of  those, 
and  topics  associated  with  them,  may  be  relied 
upon  as  God's  truth;  for  the  evidences  of  its 
authenticity  and  credibility  are  so  numerous,  I 
may  say  so  overwhelming,  that  for  my  part,  I 
see  not  how  intelligence  can  disbelieve  it. 


CHAPTER  XIII. 

FAITH — TRADITION. 

T^\  AVING  now  concluded  our  inquiry  as  to  the 
(^  authenticity  and  credibility  of  our  principal 
volume  of  scripture — the  Bible;  having  proven, 
as  I  hope,  to  the  satisfaction  of  my  readers,  that 
the  Bible  is  authentic,  and  worthy  of  their  con- 
fidence in  what  it  says  of  God,  of  Christ  and  the 
Gospel,  I  have  only  to  remark  that  the  evidence 
it  contains — especially  when  considered  in  con- 
nection with  that  found  in  the  other  scriptures, 
the  Book  of  Mormon,  Doctrine  and  Covenants 
and  Pearl  of  Great  Price — is  sufficient  to  plant 
in  the  mind  an  intelligent  belief  in  God,  in  Christ 
and  in  the  Gospel  as  the  plan  of  man's  redemp- 
tion. And  now,  after  so  long  a  digression,  I 
return  to  the  subject  of  faith  in  God. 

I  have  already  remarked*  that  faith  is  the  first 


Chapter  vii. 
5 


106  THE    GOSPEL. 

principle  of  religion,  and  that  religious  faith  cen- 
ters in  God,  to  whom  men  look  for  salvation.  I 
have  also  remarked  that  it  is  absolutely  necessary 
for  those  who  come  to  God  to  believe  that  he 
exists,  for  unless  that  fact  is  firmly  fixed  in  their 
minds,  men  will  consider  themselves  under  no 
obligations  to  obey  him. 

The  first  evidence  men  have  of  the  existence  of 
God  comes  from  tradition,  from  the  testiomny  of 
their  fathers;  and  this  has  been  the  case  from 
that  event  known  as  the  Fall,  until  the  present. 
Nor  is  this  evidence  unworthy  our  serious  atten- 
tion; it  rests  upon  a  surer  foundation  than  is 
usually  accorded  it.  Suppose  we  go  back  to  its 
beginning,  to  its  first  introduction  into  the  world, 
and  observe  how  well  founded  it  is. 

According  to  the  account  given  by  Moses  in 
Genesis,  previous  to  the  Fall,  Adam  associated 
with  God;  conversed  with  him  respecting  the 
works  of  creation,  and  gave  names  to  the  cattle, 
and  all  living  things  upon  the  earth.  How  long 
continued,  or  how  intimate  that  association  was, 
we  are  not  informed  in  Genesis;  but,  at  all 
events,  it  was  long  enough  continued,  and  suffi- 
ciently intimate  to  fix  definitely  in  the  mind  of 
Adam  the  fact  of  God's  existence.  Then  when 
Adam  and  his  wife  transgressed  God's  law,  their 
recollection  of  his  existence  did  not  vanish,  but 
they  tried  to  hide  from  his  presence;  and  were 
afterwards  visited  of  the  Lord,  who  reproved 
them  for  their  sin  and  pronounced  the  penalty 


FAITH. TRADITION.  107 

which  would  overtake  them  for  their  transgres- 
sion. 

All  I  wish  to  call  attention  to  in  this  is  the 
fact  that  they  knew  positively  of  the  Lord's 
existence  before  their  transgression,  and  they 
did  not  forget  it  after  that  event;  but  on  the 
contrary  had  a  lively  recollection  of  what  they 
had  seen  and  heard  before  they  fell,  and  related 
it  to  their  children,  who,  in  turn,  transmitted  it 
to  their  children,  and  so  from  generation  to 
generation  the  tradition  of  God's  existence  has 
been  handed  down  until  the  present  time. 

But  other  considerations  are  yet  to  be  noticed 
in  respect  to  this  tradition.  It  will  be  remem- 
bered that  Adam  and  all  the  patriarchs  previous 
to  the  Flood  lived  to  a  very  great  age.  Adam 
lived  nine  hundred  and  thirty  years,  and  during 
that  time  Seth,  Enos,  Cainan,  Mahalaleel,  Jared, 
Enoch,  Methuselah  and  Lamech,  the  father  of 
Noah,  were  born.  Indeed  the  last  named  was 
fifty-six  years  old*  when  Adam  died;  so  that  for 
a  number  of  years  he  must  have  had  the  pleasure 
of  Adam's  acquaintance;  while  the  patriarchs 
between  Adam  and  Lamech  all  associated  with 
him  for  hundreds  of  years,  and  would  learn  well 
the  story  that  the  grand  patriarch  of  our  race 
would  have  to  tell  respecting  Eden  before  the 
Fall. 

Then  again,  we  are  told  in  Genesisf  that  when 


*  See  Doc.  and  Cov.  II  Lecture  on  Faith,  verse  30.  fGen.  v  :  28,  29. 


108 


THE    GOSPEL. 


Lamech  was  one  hundred  and  eighty-two  years 
old  he  begat  Noah;  and  since  Lamech  was  fifty- 
six  years  old  when  Adam  died,  Adam  had  been 
dead  but  one  hundred  and  twenty-six  years  when 
Noah  was  born.  After  the  birth  of  Noah, 
Lamech  lived  five  hundred  and  ninety-five  years, 
so  that  Noah  associated  with  his  father,  who  had 
seen  Adam,  for  more  than  five  hundred  years; 
and  also  with  a  number  of  the  other  patriarchs 
—with  Enos,  the  grandson  of  Adam,  and  son  of 
Seth — with  Cainan,  Mahalaleel,  Jared  and  Methu- 
selah.* Then,  the  sons  of  Noah,  Shem,  Ham 
and  Japheth,  all  of  whom  were  born  before  the 
Flood,  would  likewise  be  acquainted  with  a  num- 
ber of  these  worthies  who  had  lived  with  Adam 
and  heard  his  testimony  of  God's  existence. 

Again,  Noah  lived  three  hundred  and  fifty  years 
after  the  Flood;  that  would  give  him  ample 
time  and  opportunity  to  teach  his  posterity  for 
several  generations  the  tradition  respecting  God, 
which  he  had  received  from  a  number  of  patri- 
archs, who  lived  previous  to  the  Flood,  and  thus 
the  said  tradition  became  firmly  fixed  in  the 
minds  of  men. 

Traces  of  that  tradition,  and  of  these  patriarchs 
connected  with  it,  may  be  found  in  nearly  all, 
and  so  far  as  I  know,  in  all  the  mythologies  of 
the  world,  as  well  in  ancient  as  in  modern  times; 


*  Those  desiring  a  more  minute  account  of  these  points  are  re- 
terred  to  the  Doc.  and  Cov.,  II  Lecture  on  Faith. 


FAITH. TRADITION.  109 

as  well  in  the  mythology  of  the  civilized  Greeks 
and  Romans,  as  in  that  of  India,  China,  Egypt, 
and  that  of  the  American  Indians.  The  tradition 
has  evidently  been  corrupted,  added  to  and 
twisted  into  fantastic  shapes  by  the  idle  fancies 
of  corrupt  minds,  but  despite  all  the  changes 
made  in  it,  traces  of  this  tradition  are  discover- 
able in  the  mythology  of  all  lands. 

I  believe,  too,  with  Crabb,  "That  the  fictions 
of  mythology  were  not  invented  [always]  in 
ignorance  of  divine  truth,  but  with  a  willful  inten- 
tion to  pervert  it;  not  made  only  by  men  of 
profligate  lives  and  daring  impiety,  who  preferred 
darkness  to  light,  because  their  deeds  were  evil, 
but  by  men  of  refinement  and  cultivation,  from 
the  opposition  of  science,  falsely  so-called;  not 
made,  as  some  are  pleased  to  think,  b.y  priests 
only,  for  interested  purposes,  but  by  poets  and 
philosophers  among  the  laity,  who,  careless  of 
truth  or  falsehood,  were  pleased  with  nothing 
but  their  own  corrupt  imaginations  and  vain 
conceits.  "* 

Thus  the  tradition  of  the  patriarchs  was,  in 
time,  degraded,  by  some  branches  of  their  poster- 
ity, to  mythology — a  muddy,  troubled  pool, 
which,  like  a  mirror  shattered  into  a  thousand 
fragments,  reflects  while  it  distorts  into  fantastic 
shapes  the  objects  on  its  banks.  Still,  under  all 
the  rubbish  of  human  invention  may  be  found 

Crabb's  Mythology  of  all  Nation?,  pp.  174-5. 


110  THE    GOSPEL. 

the  leading  idea — God's  existence,  and  that  fact 
alone,  however  mis-shapen  it  may  be,  proves 
how  firmly  fixed  in  the  human  mind  is  the  tradi- 
tion of  the  fathers;  while  the  universality  of  that 
tradition  goes  very  far  towards  proving  its  truth. 

When  once  the  idea  of  the  existence  of  a  God 
is  suggested  to  the  mind  of  man  by  the  testimony 
of  the  fathers,  and  represented  as  he  is  by  that 
tradition,  as  the  Creator  of  the  heavens  and  the 
earth,  and  also  as  the  great  governing  power 
throughout  the  universe, — very  much  is  discovered 
in  the  marvelous  works  of  nature  to  strengthen 
and  confirm,  almost  to  a  certainty,  the  truth  of 
that  tradition. 

Man  is  conscious  of  his  own  existence,  and  that 
existence  is  a  stupendous  miracle  of  itself;  he  is 
conscious,  too,  of  other  facts.  He  looks  out  into 
space  in  the  stillness  of  night,  and  sees  the  deep 
vault  of  heaven  inlaid  with  planetary  systems, 
all  moving  in  exact  order  and  harmony,  in  such 
regularity  that  he  cannot  doubt  that  intelligence 
brought  them  into  being,  and  now  sustains  and 
directs  the  forces  that  preserve  them.  Thus  the 
heavens  declare  the  existence  of  God  as  well  as 
his  glory.  This  thought  is  in  harmony  with  the 
tradition  of  his  fathers,  and  he  recognizes  the 
identity  between  the  intelligence  that  he  knows 
must  control  the  universe,  and  the  God  of  which 
his  fathers  testify. 

Nor  is  this  all:  but  in  the  mysterious  changes 
which  take  place  on  our  own  planet,  in  the  gentle 


FAITH. TRADITION.  Ill 

Spring,  luxuriant  Summer,  fruitful  Autumn  and 
blighting  Winter,  with  its  storms  and  frosts — the 
''mysterious  round"  which  brings  us  our  seed 
time  and  harvest,  and  clothes  the  earth  with 
vegetation  and  flowers,  perpetuating  that  wonder- 
ful power  we  call  life,  the  strangest  fact  in  all 
the  works  of  nature — in  these  mighty  changes, 
so  essential  and  beneficent,  man  recognizes  the 
wisdom  and  power  of  God  of  whom  his  fathers 
bear  record. 

As  the  heavens  declare  his  existence  and  glory, 
so,  likewise,  do  these  changes  and  a  thousand 
other  things,  connected  with  our  earth,  until  lost 
in  wonder  and  admiration,  one  exclaims  with 
Paul,  "The  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being 
understood  by  the  things  that  are  made,  even  his 
eternal  power  and  godhead."*  Or  else  -  he  calls 
to  mind  another  scripture,  still  more  sublime — 
"The  earth  rolls  upon  her  wings,  and  the  sun 
giveth  his  light  by  day,  and  the  stars  also  giveth 
their  light,  as  they  roll  upon  their  wings  in  their 
glory,  in  the  midst  of  the  power  of  God.  *  *  * 
Behold,  all  these  are  kingdoms,  and  any  man 
who  hath  seen  any  or  the  least  of  these,  hath 
seen  God  moving  in  his  majesty  and  power,  "f 

"But  wandering  oft,  with  brute  unconscious  gaze, 
Man  marks  not  Thee;  marks  not  the  mighty  hand, 
That,  ever  busy,  wheels  the  silent  spheres!" 


*  Rom.  i:   20.     f  Doc.  and  Cov.  Sec.  88 :  45-47. 


112  THE    GOSPEL. 

This  much  we  may  say,  in  conclusion,  the 
tradition  of  the  fathers,  confirmed  by  the  power 
of  God  as  manifested  in  the  works  of  nature, 
lays  a  broad  foundation  for  an  intelligent  belief 
in  God's  existence. 


CHAPTER  XIV. 

FAITH. REVELATION. 

fHE  evidence  of  tradition,  confirmed  by  the 
works  of  nature,  created  the  assurance  or 
faith  in  the  minds  of  men  that  God  existed;  and 
that  faith  led  them  to  the  performance  of  works 
of  righteousness  that  they  might  win  his  appro- 
bation; for  doubtless,  side  by  side  with  the  tradi- 
tion of  his  existence,  came  also  the  idea  that  he 
loved  righteousness  and  truth,  and  those  who 
wrought  them.  In  other  words,  it  is  but  reason- 
able to  suppose  that  Adam  brought  from  the 
period  of  his  life  on  the  other  side  of  the  Fall, 
some  recollection  of  God's  character  and  attri- 
butes, as  well  as  of  his  being:  And  so  well 
pleased  was  the  Lord  with  the  faith  and  works 
of  some  of  these  men,  that  he  revealed  himself 
to  them,  made  them  acquainted  with  his  laws, 
purposes  and  designs,  and  conferred  upon  them 
authority  to  act  in  his  name,  as  his  messengers 
to  the  children  of  men  who  had  not  sufficient 
faith  to  seek  for  and  enter  into  his  presence. 


FAITH. REVELATION.  113 

Such  men  have  lived  in  various  ages  of  the 
world,  and  have  ever  been  (or  would  have  been, 
had  the  people  only  received  them)  a  blessing 
unto  their  generation. 

Such  a  character  was  Enoch,  whom  we  are  told 
walked  with  God,*and  received  a  revelation  from 
the  Lord  in  which  was  made  known  to  him 
events  to  take  place  even  down  to  the  glorious 
coming  of  the  Son  of  God  to  execute  judgment 
on  the  wicked. f 

Noah  also,  the  tenth  from  Adam,  received  a 
revelation  from  God,  and  was  made  a  messenger 
to  the  people  of  his  generation,  but  they  refused 
to  receive  his  testimony,  and  perished  in  their 
sins. 

After  Noah  comes  Abraham.  He  received 
special  revelations  from  God,  being  visited  by 
him  in  the  plains  of  Mamre  as  the  patriarch 
dwelt  in  a  tent.  It  was  at  that  time  he  received 
the  promise  of  a  son,  and  was  told  of  the  inten- 
tion of  the  Lord  to  destroy  the  wicked  cities  of 
the  plain,  Sodom  and  Gomorrah;  whereupon 
Abraham  pleaded  for  the  righteous  that  might 
be  in  the  cities.  J  The  Lord  also  gave  him 
other  revelations  concerning  the  organization  of 
the  heavens  and  the  laws  by  which  they  are 


*  Gen.  v  :   24. 

f  Jude,  14,  15.  For  a  more  detailed  account  of  the  revelations  of 
God  to  Enoch,  and  the  mighty  work  which  that  patriarch  did,  the 
reader  is  referred  to  the  Pearl  of  Great  Price,  pp.  18  to  29  inclusive. 

J  Gen.  xviii. 


114  THE    GOSPEL. 

governed;  the  order  which  was  followed  in  the 
creation  of  this  earth,  and  some  things  pertain- 
ing to  the  redemption  of  man.* 

The  Lord  also  appeared  unto  Jacob  in  dreams 
and  visions,  and  sent  angels  unto  him,  and  to 
his  son  Joseph  also,  but  we  pass  by  these  and 
come  to  the  prophet  Moses. 

The  first  revelation  the  Lord  gave  to  Moses, 
that  we  have  any  account  of,  was  at  the  burning 
bush,  in  Mount  Horeb.  There  the  Lord  said 
to  him:  "I  am  the  God  of  thy  father,  the  God 
of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob.  And  Moses  hid  his  face,  for  he  was 
afraid  to  look  upon  God.  "t  Then  and  there  the 
Lord  commissioned  him  to  go  and  deliver  Israel, 
in  the  performance  of  which  labor  he  received 
many  manifestations  that  God  was  with  him. 

In  ExodusJ  we  have  an  account  of  God's 
glorious  descent  upon  Sinai  in  the  presence  of  all 
Israel,  and  the  revelations  that  he  gave  to  them 
by  his  own  voice:  "And  God  spake  all  these 
words,  saying,  I  am  the  Lord  thy  God,  which 
have  brought  thee  out  of  the  land  of  Egypt,  out  of 
the  house  of  bondage.  Thou  shalt  have  no  other 
Gods  before  me.  "§  Then  follow  nine  other 
commandments:  "And  all  the  people  saw  the 
thunderings,  and  the  lightnings,  and  the  noise 
of  the  trumpet,  and  the  mountain  smoking:  And 


«  Pearl  of  Great  Price— Book  of  Abraham,  pp.  33-47.      f  Exodus 
iii:  6.    J  Exodus  xix,  xx.     g  Exodus  xx  :  1-3. 


FAITH. REVELATION.  115 

when  the  people  saw  it,  they  removed  and  stood 
afar  off.  And  they  said  unto  Moses,  speak  thou 
with  us,  and  we  will  hear;  but  let  not  God  speak 
with  us  lest  we  die.  *  *  *  And  the  Lord 
said  unto  Moses,  thus  thou  shalt  say  unto  the 
children  of  Israel,  ye  have  seen  that  I  have 
talked  with  you  from  heaven."* 

Subsequently  to  this  there  was  another  grand 
revelation  which  the  Lord  gave  to  a  number  of 
the  leading  Elders  of  Israel.  Moses  thus  records 
it:  "Then  went  up  Moses  and  Aaron,  Nadab, 
and  Abihu,  and  seventy  of  the  Elders  of  Israel: 
and  they  saw  the  God  of  Israel:  and  there  was 
under  his  feet  as  it  were  a  paved  work  of  a 
sapphire  stone,  and  as  it  were  the  body  of  heaven 
in  its  clearness,  and  upon  the  nobles  of  the 
children  of  Israel,  he  laid  not  his  hand:  also 
they  saw  God,  and  did  eat  and  drink,  "f 

Moses  after  this  left  the  other  Elders  and  went 
into  the  mount,  where  he  received  the  law  of  the 
Lord  written  by  the  hand  of  God  on  tables  of 
stone,  and  also  was  instructed  how  to  build  a 
tabernacle  and  the  ark  of  the  covenant.  Indeed, 
throughout  the  lifetime  of  Moses  the  manifesta- 
tions of  God's  power,  and  the  revelations  of  his 
existence  were  frequent,  and  came  in  so  direct  a 
manner  that  there  is  left  no  room  for  doubt;  for 
the  Lord  knew  Moses  face  to  face,  so  also  knew 
Moses  the  Lord,  and  left  his  testimony  on  record. 


*  Exodus  xx  :  18,  19-22.     tExodus  xxiv  : 


116  THE    GOSPEL. 

Time  would  fail  me  to  tell  of  the  revelations 
which  God  gave  of  himself  to  Joshua,  and  the 
judges  whom  he  raised  up  to  rule  in  Israel;  to 
Samuel,  and  Daivd  and  Solomon,  and  the 
prophets  Isaiah,  Jeremiah,  Ezekiel,  Daniel  and 
the  rest.  I  pass  by  all  these  and  come  to  the 
dispensation  opened  by  the  preaching  of  John 
the  Baptist. 

The  first  direct  revelation  of  God's  existence 
after  the  opening  of  that  dispensation  was  at  the 
baptism  of  Jesus,  the  Son  of  God.  Matthew's 
testimony  respecting  this  revelation  is  as  follows: 
"And  Jesus,  when  he  was  baptized,  went  up 
straightway  out  of  the  water:  and,  lo,  the  heavens 
were  opened  unto  him,  and  he  [John]*  saw  the 
Spirit  of  God  descending  like  a  dove  and  light- 
ing upon  Him;  and  lo,  a  voice  from  heaven,  say- 
ing, this  is  my  beloved  Son  in  whom  I  am  well 
pleased,  "f  With  this  also  agrees  the  testimony 
of  both  Mark  and  John. 


*I  supposed  that  John  the  Baptist  was  the  only  one  who  was  a 
witness  of  the  Holy  Ghost  resting  upon  Jesus  in  the  form  of  a  dove. 
In  all  the  accounts  ^iveii  of  this  event,  except  by  Luke,  the  pro- 
noun "he"  referring  to  John,  as  in  Matthew,  is  used.  While  in 
Luke  it  is  not  said  that  anyone  else  saw  it,  but  the  fact  is  merely 
stated  that  "  the  Holy  Ghost  descended  in  bodily  shape  like  a  <!<>ve 
and  rested  upon  him."  John's  own  testimony  is  as  follows: 
And  John  bore  record  saying,  I  saw  the  Spirit  descending  from 
heaven  like  a  dove,  and  it  abode  upon  him.  And  I  knew  him  not: 
but  he  that  sent  me  to  baptize  with  water,  the  same  said  unto  me, 
upon  whom  thou  shalt  see  the  Spirit  descending  and  remaining  on 
him,  the  same  is  he  which  baptizeth  with  the  Holy  Ghost."  (John 
i:  32,33.)  tMatt-»i:  16,17. 


FAITH. REVELATION.  117 

Then  next  in  order,  that  is  the  next  direct  reve- 
lation, is  on  the  occasion  of  the  transfiguration 
of  Christ  on  the  Mount,  thus  related  by  Matthew: 
"After  six  days  he  taketh  Peter,  James  and  John, 
his  brother,  and  bringeth  them  up  unto  the  high 
mountain  apart,  and  was  transfigured  before 
them:  And  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light.  And  behold 
there  appeared  unto  them  Moses  and  Elias,  talk- 
ing with  him.  Then  answered  Peter,  and  said 
unto  Jesus,  it  is  good  for  us  to  be  here,  if  thou 
wilt,  let  us  build  three  tabernacles;  one  for  thee, 
one  for  Moses  and  one  for  Elias.  While  he  yet 
spake  a  bright  cloud  overshadowed  them:  and 
behold  a  voice  out  of  the  cloud,  which  said:  This 
is  my  beloved  son  in  whom  I  am  well  pleased; 
hear  ye  him."*  This  same  circumstance  is  also 
related  by  Mark  and  Luke. 

The  New  Testament  is  replete  with  testimonies 
of  the  existence  of  God,  both  direct  and  indirect, 
but  I  shall  here  notice  but  one  more;  it  will  be 
found  recorded  in  the  Acts  of  the  Apostles. f  It 
is  given  at  the  martyrdom  of  Stephen.  The 
Jews  were  so  stung  by  Stephen's  reproofs  for  their 
hardness  of  heart,  that  they  rushed  upon  him, 
"But  he,  being  full  of  the  Holy  Ghost,  looked 
steadfastly  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand  of 
God,  and  said,  Behold  I  see  the  heavens  opened, 


Matt,  xvii  :  1-5.     f  Chapter  vii. 


118  THE    GOSPEL. 

and  the  Son  of  Man  standing  on  the  right  hand 
of  God. " 

As  before  stated,  the  testimonies  in  the  New 
Testament  to  the  existence  of  God  and  his  Son 
Jesus  Christ  are  numerous.  Indeed,  I  may  say 
it  is  the  one  grand  truth  which  the  writers  in 
that  volume  of  revelation  testify  to;  and  around 
this  primary  fact,  and  dependent  upon  it  for  their 
existence  and  importance,  are  arranged  all  the 
other  facts  pertaining  to  man's  redemption  and 
future  existence. 

But  I  wish  to  turn  from  the  witnesses  in  the 
Jewish  scriptures  to  others;  for,  numerous  as 
those  witnesses  for  God  and  Christ  are  among 
the  Jews,  they  are  not  the  only  ones. 

In  the  Book  of  Mormon  is  an  abridgment  of 
the  record  of  Ether,  called  the  Book  of  Ether. 
It  gives  a  brief  account  of  a  colony  which  the 
Lord  led  from  the  tower  of  Babel,  where  he 
confounded  the  language  of  the  people,  to  the 
Western  hemisphere.  The  prophet  who,  under 
God's  direction,  led  this  people  in  their  journey, 
was  the  brother  of  one  Jared.  At  the  command 
of  God  he  had  built  eight  barges  or  vessels  in 
which  his  company  was  to  cross  the  mighty 
deep;  and  the  brother  of  Jared  prayed  to  the 
Lord  that  he  would  provide  a  means  whereby 
they  might  have  light  in  the  barges,  and  lie 
presented  to  the  Lord  sixteen  small  stones  and 
asked  that  he  would  touch  them  with  his  finger 
and  make  them  luminous,  that  they  might  give 


FAITH. REVELATION.  119 

them  light.  And  as  the  Lord,  in  answer  to  the 
earnest  prayer  of  his  servant  stretched  forth  his 
hand  to  touch  the  stones,  the  brother  of  Jared 
saw  the  finger  of  the  Lord,  and  he  was  struck 
with  fear.  Yet  receiving  encouragement  from 
God,  he  asked  the  Lord  to  show  himself  to  him, 
a  petition  which  the  Lord,  in  consequence  of  the 
great  faith  of  the  man,  granted  him,  and  testified 
to  the  redemption  that  he  was  yet  to  work  out 
for  the  salvation  of  man.  The  testimony  of  the 
brother  of  Jared  was  placed  upon  record  and  was 
abridged  by  Moroni,  and  now  comes  to  us  in  the 
sacred  pages  of  the  Book  of  Mormon*  as  a  wit- 
ness for  God. 

In  the  account  given  in  the  Book  of  Mormon 
of  that  colony  which  was  led  from  Jerusalem, 
about  six  hundred  B.  C.,  by  Lehi;  and  in  the 
history  of  the  nations  that  grew  out  of  that 
colony,  and  flourished  on  the  Western  hemis- 
phere, are  many  testimonies  as  to  the  existence 
of  God;  too  many,  in  fact,  to  be  enumerated 
here.  All  I  can  say  is,  that  their  prophets  were 
visited  by  angels  from  heaven,  and  they  were 
instructed  by  dreams  and  visions,  in  which  were 
shown  to  them,  in  remarkable  plainness,  the 
coming  and  mission  of  Messiah;  the  object  to 
be  attained  by,  and  the  power  of  the  Gospel  of 
Christ.  In  all  these  things  they  were  taught  by 
the  inspiration  of  heaven,  accompanied  by 


#See  Book  of  Ether  in  Book  of  Mormon,  ch.  iii. 


120  THE  GOSPEL. 

wonderful  demonstrations  of  the  presence  and 
power  of  the  Lord. 

Then,  in  III  Nephi,  in  the  Book  of  Mormon, 
is  an  account  of  two  visits  of  the  risen  Redeemer 
to  the  Nephites  (descendants  of  the  aforemen- 
tioned Lehi),  and  of  his  labors  among  that 
people.  Here,  as  in  Jerusalem,  Jesus  announced 
himself  as  the  Son  of  God,  and  bore  testimony 
to  the  existence  of  his  Father.  The  multitude, 
to  whom  he  first  revealed  himself,  had  the  satis- 
faction of  beholding  the  wounds  in  his  hands  and 
in  his  feet  and  in  his  side;  and  this,  that  they 
might  know  in  very  deed,  that  he  was  the  one 
who  had  been  slain  in  Jerusalem  by  the  Jews,  for 
the  sins  of  the  world — that  he  was  the  one  of 
whom  their  prophets  from  the  beginning  had 
testified. 

In  the  Book  of  Mormon,  then,  as  in  the  Bible, 
is  found  a  volume  of  testimony  of  God's  existence; 
indeed,  I  may  say  the  accumulated  testimony  of 
all  the  prophets  of  the  Western  hemisphere. 

I  now  turn  to  the  testimony  of  the  prophet  of 
our  own  day. 

Joseph  Smith,  in  giving  an  account  of  how  he 
came  to  seek  the  Lord,  informs  us  that  he  read 
that  passage  in  James  which  says:  "If  any  of 
you  lack  wisdom  let  him  ask  of  God  that  giveth 
to  all  men  liberally  and  upbraideth  not;  and  it 
shall  be  given  him."*  In  obedience  to  that 


*  James  i :  5. 


FAITH. — REVELATION.  121 

injunction,  he  retired  to  the  woods  to  call  upon 
the  Lord,  to  learn  from  him  which  of  all  the 
religious  sects  he  should  join,  for  their  division 
and  contentions  had  perplexed  his  mind.  For 
what  occurred  on  that  occasion  I  quote  his  own 
words: 

"After  I  had  retired  to  the  place  where  I  had 
previously  designed  to  go,  having  looked  around 
me  and  finding  myself  alone,  I  kneeled  down  and 
began  to  offer  up  the  desires  of  my  heart  to  God. 
I  had  scarcely  done  so,  when  immediately  I  was 
seized  upon  by  some  power  which  entirely  over- 
came me,  and  had  such  astonishing  influence  over 
me  as  to  bind  my  tongue  so  that  I  could  not  speak. 
Thick  darkness  gathered  round  me,  and  it  seemed 
to  me  for  a  time  as  if  I  were  doomed  to  sudden 
destruction.  But,  exerting  all  my  powers  to  call 
upon  God  to  deliver  me  out  of  the  power  of  this 
enemy,  which  had  seized  upon  me,  and  at  the 
very  moment  when  I  was  ready  to  sink  into 
despair  and  abandon  myself  to  destruction,  not 
to  an  imaginary  ruin,  but  to  the  power  of  some 
actual  being  from  the  unseen  world,  who  had 
such  a  marvelous  power  as  I  had  never  before 
felt  in  any  being — just  at  this  moment  of  great 
alarm,  I  saw  a  pillar  of  light  exactly  over  my 
head,  above  the  brightness  of  the  sun,  which 
descended  gradually  until  it  fell  upon  me.  It  no 
sooner  appeared  than  I  found  myself  delivered 
from  the  enemy  which  held  me  bound.  When 
the  light  rested  upon  me,  I  saw  two  personages, 


122  THE    GOSPEL. 

whose  brightness  and  glory  defy  all  description, 
standing  above  me  in  the  air.  One  of  them 
spake  unto  me,  calling  me  by  my  name  and  said 
(pointing  to  the  other),  this  is  my  beloved  son,  hear 
him.  "* 

Such  is  the  testimony  that  Joseph  Smith  bears 
to  the  existence  of  God  and  his  Son  Jesus  Christ; 
but  there  are  other  testimonies  to  follow. 

In  a  revelation  called  "A  Vision, "f  is  found 
the  testimony  of  both  Joseph  Smith  and  Sidney 
Rigdon,  from  which  I  make  the  following 
extract: 

"We,  Joseph  Smith,  Jun.,  and  Sidney  Rigdon, 
being  in  the  Spirit  on  the  sixteenth  of  February 
in  the  year  of  the  Lord  1832,  by  the  power  of  the 
Spirit  our  eyes  were  opened  and  our  understand- 
ings were  enlightened,  so  as  to  see  and  understand 
the  things  of  God — even  those  things  which  were 
from  the  beginning  before  the  world  was,  which 
were  ordained  of  the  Father,  through  his  Only 
Begotten  Son,  who  was  in  the  bosom  of  the 
Father,  even  from  the  beginning,  of  whom  we 
bear  record,  and  the  record  which  we  bear  is  the 
fullness  of  the  Gospel  of  Jesus  Christ,  who  is  the 
Son,  whom  we  saw,  and  with  whom  we  conversed 
in  the  heavenly  vision.  *  *  And  while 

we  meditated  upon  these  things,  the  Lord 
touched  the  eyes  of  our  understandings  and  they 
were  opened,  and  the  glory  of  God  shone  round 


*  Pearl  of  Great  Price,  pp.  87,  88.    f  Doc.  and  Cov.,  sec.  Ixxvi. 


FAITH. — REVELATION.  123 

about;  and  we  beheld  the  glory  of  the  Son,  on 
the  right  hand  of  the  Father,  and  received  of  his 
fullness;  and  saw  the  holy  angels,  and  they  who 
are  sanctified  before  his  throne,  worshiping  God 
and  the  Lamb,  who  worship  him  forever  and  ever. 
And  now,  after  the  many  testimonies  which  have 
been  given  of  him,  this  is  the  testimony  last  of 
all  which  we  give  of  him,  that  he  lives;  for  we 
saw  him,  even  on  the  right  hand  of  God,  and  we 
heard  the  voice  bearing  record  that  he  is  the 
Only  Begotten  of  the  Father — that  by  him  and 
through  him,  and  of  him  the  worlds  are  and  were 
created,  and  the  inhabitants  thereof  begotten 
sons  and  daughters  unto  God." 

Surely  their  testimony  lacks  nothing  to  be 
desired  either  as  to  directness  or  plainness. 

In  the  Kirtland  Temple,  on  the  third  of  April, 
1836,  another  revelation  of  the  existence  of  the 
Son  of  God  was  given,  and  another  witness  was 
added  to  the  list  of  those  who  in  this  dispensa- 
tion have  beheld  the  Lord — this  was  Oliver 
Cowdery.  I  quote  the  following  from  the  reve- 
lation: 

"The  vail  was  taken  from  our  [the  prophet 
Joseph's  and  Oliver's]  minds  and  the  eyes  of  our 
understanding  were  opened.  We  saw  the  Lord 
standing  upon  the  breastwork  of  the  pulpit, 
before  us,  and  under  his  feet  was  a  paved  work 
of  pure  gold,  in  color  like  amber.  His  eyes 
were  as  a  flame  of  fire,  the  hair  of  his  head  was 
white  like  the  pure  snow,  his  countenance  shone 


124  THE    GOSPEL. 

above  the  brightness  of  the  sun,  and  his  voice 
was  as  the  sound  of  the  rushing  of  great  waters, 
even  the  voice  of  Jehovah,  saying — I  am  the  first 
and  the  last,  I  am  he  who  liveth,  I  am  he  who 
was  slain,  I  am  your  advocate  with  the  Father. 
Behold,  your  sins  are  forgiven  you,  you  are  clean 
before  me,  therefore  lift  up  your  heads  and 
rejoice;  let  the  hearts  of  your  brethren  rejoice, 
and  let  the  hearts  of  all  my  people  rejoice,  who 
have,  with  their  might,  built  this  house*  to  my 
name,  for  behold  I  have  accepted  this  house,  and 
my  name  shall  be  here,  and  I  will  manifest  my- 
self to  my  people  in  mercy  in  this  house,  "f 

Such,  in  brief,  are  some  of  the  direct  testi- 
monies we  have  from  the  Jewish  and  Nephite 
scriptures,  and  from  the  writings  of  inspired  men 
in  our  own  day  concerning  the  existence  of  God 
and  his  Son  Jesus  Christ.  And  surely  if  human 
testimony  can  establish  anything — any  matter  of 
fact,  then  the  fact  of  God's  existence  is  so 
established.  The  testimony  comes  from  such  a 
variety  of  sources,  is  delivered  in  so  many 
different  ages,  from  the  first  to  the  present,  yet 
all  blending  so  harmoniously,  that  it  leaves 
nothing  to  be  desired  in  point  of  consistency  or 
harmony,  quality  or  quantity. 

Let  me  here  observe,  in  concluding  this 
chapter,  that  God  is  no  respecter  of  persons;  but 
they  who  will  approach  him  in  faith,  as  these 

*The  Kirtland  Temple,    f  Doc.  and  Cov.,  sec.  ex,  1-7. 


FAITH. THE    CHARACTER    OF    GOD.  125 

characters  did,  whose  testimonies  we  have  been 
examining,  may  have  a  knowledge  of  his  existence 
also.  But — adapting  to  my  purpose  the  language 
of  the  Doctrine  and  Covenants* — after  any 
portion  of  the  human  family  are  made  acquainted 
— either  through  tradition,  or  the  testimony  of 
those  who  have  sought  and  found  him — with  the 
important  fact  that  there  is  a  God  who  has 
created  and  does  uphold  all  things,  the  extent 
of  their  personal  knowledge  respecting  his 
character  and  glory,  will  depend  upon  their 
diligence  and  faithfulness  in  seeking  after  him; 
until,  like  Enoch,  the  brother  of  Jared,  Moses, 
Joseph  Smith,  and  Oliver  Cowdery,  they  shall 
obtain  faith  in  God,  and  power  to  behold  him 
face  to  face. 


CHAPTER    XV. 

FAITH. — THE    CHARACTER    OF     GOD. 

(efLTHOUGH  belief  in  the  fact  that  God  exists 
is  of  first  importance,  it  is  not  all  that  is 
necessary  to  an  intelligent  faith.  It  is  the 
primary  element,  perhaps,  but  there  are  others  in 
addition  to  that  which  are  needful  to  a  rational 
exercise  of  faith — such  an  exercise  of  faith  that 
will  lead  to  eternal  salvation  in  God's  Kingdom. 
Something  must  be  known  of  the  character  of 


*  Lecture  II,  on  Faith,  verse  55 


126  THE   GOSPEL. 

God,  of  his  attributes;  for  I  hold  this  truth  to 
be  self-evident,  that  without  some  knowledge  of 
God's  character  men  cannot  intelligently  exercise 
faith  in  him.  Without  that  knowledge  faith  will 
ever  be  imperfect,  unsatisfactory,  weak  and 
comparatively  unfruitful.  Hence,  we  next  pro- 
ceed to  inquire  into  the  character  of  Deity,  as 
he  has  revealed  it  to  his  children;  and  as  we  are 
dependent  upon  revelation  for  the  knowledge  of 
God's  existence,  so  are  we  dependent  upon 
revelation  for  what  knowledge  we  have  of  his 
character. 

But  before  I  proceed  immediately  to  inquire 
into  the  character  of  the  Deity,  I  think  it  necessary 
to  remark  that  men,  who  exercise  faith  in  God, 
must  not  only  believe  that  he  is,  but  recognize 
him  as  the  creative  power  by  whom  all  things 
are  made  and  sustained;  that  they  recognize  him 
as  the  Supreme  Ruler  of  the  universe.  As  I 
understand  it,  that  much  is  implied  in  the  term 
God.  Indeed,  unless  God  is  regarded  as  the 
supreme  governing  power,  men  could  not  center 
their  faith  in  him  for  life  and  salvation.  For  if 
the  idea  existed  that  his  power  was  not  supreme, 
absolute — fear  would  be  engendered  in  the 
hearts  of  men  that  there  existed  still  other 
powers  who  would  overturn  his  purposes,  and 
prevent  a  fulfillment  of  his  promises;  and  where 
such  fear  exists  there  faith  cannot  be  perfected. 
There  is  abundant  testimony  in  the  scriptures, 
however,  which  proves  God  to  be  the  creator 


FAITH. THE   CHARACTER  OF   GOD.  127 

and  sustainer  of  all  things  that  exist,  and  the 
supreme  power  of  the  universe.  In  proof  of  this 
I  quote  the  following:  "Before  the  mountains 
were  brought  forth,  or  ever  thou  hadst  formed 
the  earth  and  the  world,  even  from  everlasting  to 
everlasting,  thou  art  God."*  "And  thou,  Lord, 
in  the  beginning  hast  laid  the  foundation  of  the 
earth;  and  the  heavens  are  the  works  of  thy 
hands:  they  shall  perish;  but  thou  remainest; 
and  they  shall  wax  old  as  doth  a  garment;  and 
as  a  vesture  shalt  thou  fold  them  up,  and  they 
shall  be  changed;  but  thou  art  the  same,  and  thy 
years  shall  not  fail,  "f 

The  scriptures,  however,  are  more  specific  than 
this  as  to  the  works  of  creation  in  connection 
with  our  earth  and  the  heavens  connected  with 
it.  It  is  written:  "God  *  *  *  hath  in  these 
last  days  spoken  unto  us  by  his  Son,  whom  he 
hath  appointed  heir  of  all  things,  by  whom  also  he 
made  the  worlds.  "J 

From  this  it  appears  that  God  through  and  by 
Jesus  Christ  created  the  worlds,  not  only  one 
world,  but  doubtless  many;  and  this  agrees  with 
a  number  of  other  scriptures.  The  apostle  John 
says,  in  opening  his  Gospel — in  plain  allusion 
to  Christ:  "All  things  were  made  by  him;  and 
without  him  was  not  any  thing  made  that  was 
made.  In  him  was  life;  and  the  life  was  the 
light  of  men."*  Paul  also  says:  "But  to  us 


*  Psalms  xc :   2.    f  Heb.  i :  10-12.     J  Heb.  i :  1,  2.     g  John  i :  3,  4. 


128  THE    GOSPEL. 

there  is  but  one  God,  the  Father,  of  whom  are 
all  things,  and  we  in  him;  and  one  Lord  Jesus 
Christ,  by  whom  are  all  things,  and  we  by  him."* 
"And  hath  translated  us  into  the  kingdom  of  his 
dear  Son,  *  *  *  who  is  the  image  of  the 
invisible  God,  the  firstborn  of  every  creature;  for 
by  him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisi- 
ble, whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers:  All  things  were  created 
by  him,  and  for  him:  And  he  is  before  all  things, 
and  by  him  all  things  consist.  And  he  is  the 
head  of  the  body,  the  church;  who  is  the  begin- 
ning, the  firstborn  from  the  dead,  that  in  all 
things  he  might  have  the  pre-eminence.  For  it 
pleased  the  Father  that  in  him  should  all  fullness 

dwell,  "f 

It  was  doubtless  these  considerations  which  led 
President  Young  to  say:  "Christ  is  the  author  of 
this  earth,  of  men  and  women,  of  all  the  posterity 
of  Adam  and  Eve,  and  of  every  living  creature 
that  lives  upon  the  face  of  the  earth,  that  flies 
in  the  heavens,  that  swims  in  the  waters,  or 
dwells  in  the  field.  Christ  is  the  author  of  salva- 
tion to  all  this  creation,  to  all  things  pertaining 
to  this  terrestrial  globe  we  occupy.  "J 

Christ  being,  under  the  direction  of  the  Father 
the  Creator  and  Redeemer  of  the  earth,  he  and 


*1.  Cor.  viii :  6.       f  Col.  i:  13-19.       J  Journal  of  Discourses,  Vol. 
Ill,  p.  80. 


FAITH. THE    CHARACTER    OF   GOD.  129 

his  Father  have  a  proprietorship  in  this  earth, 
and  by  virtue  of  that  are  the  Supreme  Governing 
Power  in  it.  The  Lord  Jesus  Christ,  under 
directions  from  his  Father,  created  it;  he  then 
redeemed  it  by  his  own  suffering;  he  is  now,  and 
has  been  from  the  beginning,  watching  over  it; 
and  will  yet  sanctify  it,  and  present  it  to  the 
Father  a  glorious,  celestial  sphere  to  be  added  to 
the  redeemed  and  glorified  kingdoms  ot  God. 
"Remember  the  former  things  of  old,"  saith  the 
Lord  through  Isaiah,  "for  I  am  God  and  there  is 
none  else;  I  am  God  and  there  is  none  like  me, 
declaring  the  end  from  the  beginning,  and  from 
ancient  times  the  things  that  are  not  yet  done, 
saying  my  counsel  shall  stand,  and  I  will  do  all 
my  pleasure."* 

From  the  scriptures,  then,  we  get  abundant 
evidence  that  God  is  the  creator  of,  and  the 
power  that  sustains  the  heavens  and  the  earth, 
and  the  Supreme  Ruler  of  them;  so  that  no  fear 
need  exist  in  the  mind  of  any  who  put  their 
trust  in  God,  that  other  powers  will  or  can 
thwart  his  purposes,  for  having  all  power  in 
heaven  and  in  earth,  he  is  able  to  fulfill  his 
promises. 

I  now  come  to  the  character  of  the  Deity,  as 
we  have  it  revealed  to  us  in  the  scriptures.  The 
references  I  make  are  brief,  though  sufficient,  I 
hope,  for  my  purpose.  I  assure  my  readers, 


*  Isaiah  xlvi,  8-10. 


130  THE   GOSPEL. 

however,  that  they  may  be  indefinitely  extended, 
as  the  scriptures  are  replete  with  such  passages. 

Moses  says:  "And  the  Lord  passed  by  before 
him  and  proclaimed,  the  Lord,  the  Lord  God, 
merciful  and  gracious,  long-suffering  and  abun- 
dant in  goodness  and  truth."*  "The  Lord 
executeth  righteousness  and  judgment  for  all  that 
are  oppressed.  He  made  known  his  ways  unto 
Moses,  his  acts  unto  the  children  of  Israel.  The 
Lord  is  merciful  and  gracious,  slow  to  anger  and 
plenteous  in  mercy.  But  the  mercy  of  the  Lord 
is  from  everlasting  to  everlasting  upon  them  that 
fear  him,  and  his  righteousness  unto  children's 
children;  to  such  as  keep  his  covenants  and  to 
those  that  remember  his  commandments  to  do 
them."t 

"Every  good  gift  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  the  Father  of 
lights,  with  whom  is  no  variableness,  neither 
shadow  of  turning."!  "For  I  am  the  Lord,  I 
change  not;  therefore  ye  sons  of  Jacob  are  not 
consumed.  "§  "For  God  doth  not  walk  in  crooked 
paths,  neither  does  he  turn  to  the  right  hand 
nor  to  the  left,  or  vary  from  that  which  he  has 
said,  therefore  his  paths  are  straight,  and  his 
course  is  one  eternal  round. "||  "Listen  to  the 
voice  of  the  Lord  your  God,  even  Alpha  and 
Omega,  the  beginning  and  the  end,  whose 


*  Exodus  xxxiv :  6.    f  Psalms  ciii :  6,  7,  8, 17,  18.    J  James  i :  17. 
§  Mai.  iii :  6.     ||  Doc.  and  Cov.,  sec,  iii :  2. 


FAITH. THE   CHARACTER    OF    GOD.  131 

course  is  one   eternal  round,   the    same  today    as 
yesterday  and  forever."* 

"God  is  not  a  man  that  he  should  lie,  neither 
the  son  of  man  that  he  should  repent,  "f  "Into 
thy  hand  I  commit  my  spirit;  thou  hast  redeemed 
me,  O  Lord  God  of  Truth.  "J  "He  is  the  rock, 
his  work  is  perfect;  for  all  his  ways  are  judg- 
ment; a  God  of  truth  and  without  iniquity,  just 
and  right  is  he.  "§ 

Of  a  truth  I  perceive  that  God  is  no  respecter 
of  persons,  but  in  every  nation  he  that  feareth 
God  and  worketh  righteousness  is  accepted  with 
him.  "|| 

"He  that  loveth  not,  knoweth  not  God;  for 
God  is  love:  *  *  *  and  he  that  dwelleth  in 
love  dwelleth  in  God,  and  God  in  him.  "^f  "For 
God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish  but  have  everlasting  life."** 

I  can  think  of  no  greater  evidence  of  God's 
love  than  that  exhibited  in  the  act  of  permitting 
his  Son,  Jesus  Christ,  to  come,  to  the  earth  and 
suffer  as  he  did  for  the  sins  of  the  world,  that 
they  might  not  suffer  if  they  would  but  conform 
to  his  laws  and  thus  accept  the  terms  of  salva- 
tion. It  would  seem,  too,  that  the  same  attribute 
of  love  exists  in  the  breast  of  the  Son,  for  the 
sacrifice  he  made  for  the  redemption  of  the 


*Doc.  and  Cov.,  sec.  xxxv  :  1.  f  Numbers  xxiii :  19  J  Psalms 
xxxi :  5.  g  Deut.  xxxii ;  4.  |]  Acts  x  :  34,  35.  f  I.  John  iv:  8-16. 
**John  iii :  16. 


132  THE   GOSPEL. 

world  was  a  voluntary  act.  He  was  not  compelled 
to  make  the  atonement,  but  of  his  own  free  will 
he  volunteered  to  become  our  ransom.* 

He  himself  testified:  "Therefore  doth  my 
Father  love  me,  because  I  lay  down  my  life,  that 
I  might  take  it  again.  No  man  taketh  it  from 
me,  but  I  lay  it  down  of  myself.  I  have  power 
to  lay  it  down,  and  I  have  power  to  take  it  again. 
This  commandment  have  I  received  of  my 
Father."! 

Thus,  the  atonement  of  Jesus,  for  the  children 
of  men,  was  a  voluntary  act;  and  his  death  and 
suffering  for  the  world,  was  the  strongest  expres- 
sion of  his  love  it  is  possible  to  conceive — 
"Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends." 

From  the  foregoing  testimonies  we  learn  the 
following  things  respecting  the  character  of  God. 

"First,  that  he  is  merciful  and  gracious,  slow 
to  anger,  abundant  in  goodness,  and  that  he  was 
so  from  everlasting,  and  will  be  so  to  everlasting. 

"Secondly,  that  he  changes  not,  neither  is 
there  variableness  with  him;  but  that  he  is  the 
same  from  everlasting  to  everlasting,  being  the 
same  yesterday,  today,  and  forever,  and  that  his 
course  is  one  eternal  round,  without  variation. 

"Thirdly,  that  he  is  a  God  of  truth  and  cannot 
lie. 

"Fourthly,  that  he  is    no  respecter  of  persons, 


*  Pearl  of  Great  Price,  p.  41.      t  John  x  :  17,  18. 


FAITH. THE    CHARACTER    OF    GOD.  133 

but  in  every  nation  he  who  fears  God  and  works 
righteousness  is  accepted  of  him. 

"Fifthly,  that  he  is  love."* 

I  conclude  this  chapter  with  the  remarks  made 
upon  these  attributes  of  Deity,  to  be  found  in 
one  of  the  lectures  on  faith  in  the  Doctrine  and 
Covenants: 

"An  acquaintance  with  these  attributes  in  the 
divine  character,  is  essentially  necessary,  in  order 
that  the  faith  of  any  rational  being  can  center 
in  him  for  life  and  salvation.  For  unless  he  was 
merciful  and  gracious,  slow  to  anger,  long  suffer- 
ing and  full  of  goodness,  such  is  the  weakness  of 
human  nature,  and  so  great  the  frailties  and 
imperfections  of  men,  that  unless  they  believed 
that  these  excellencies  existed  in  the  divine 
character,  the  faith  necessary  to  salvation  could 
not  exist;  for  doubt  would  take  the  place  of  faith, 
and  those  who  know  their  weakness  and  liability 
to  sin,  would  be  in  constant  doubt  of  salvation, 
if  it  were  not  for  the  idea  which  they  have  of  the 
excellency  of  the  character  of  God,  that  he  is 
slow  to  anger  and  long  suffering,  and  of  a  forgiv- 
ing disposition,  and  does  forgive  iniquity,  trans- 
gression and  sin.  An  idea  of  these  facts  does 
away  doubt,  and  makes  faith  exceedingly  strong. 

"But  it  is  equally  as  necessary  that  men  should 
have  the  idea  that  he  is  a  God  who  changes  not, 


*  I  quote  the  above  paragraphs  from  the  III.  Lecture  on  Faith, 
Doc.  and  Cov. 


134  THE     GOSPEL. 

in  order  to  have  faith  in  him,  as  it  is  to  have 
the  idea  that  he  is  gracious  and  long  suffering; 
for  without  the  idea  of  unchangeableness  in  the 
character  of  the  Deity,  doubt  would  take  the 
place  of  faith.  But  with  the  idea  that  he  changes 
not,  faith  lays  hold  upon  the  excellencies  in  his 
character  with  unshaken  confidence,  believing 
he  is  the  same  yesterday,  today  and  forever,  and 
that  his  course  is  one  eternal  round. 

"And  again,  the  idea  that  he  is  a  God  of  truth 
and  cannot  lie,  is  equally  as  necessary  to  the 
exercise  of  faith  in  him  as  the  idea  of  his 
unchangeableness.  For  without  the  idea  that  he 
was  a  God  of  truth  and  could  not  lie,  the  con- 
fidence necessary  to  be  placed  in  his  word,  in 
order  to  the  exercise  of  faith  in  him  could  not 
exist.  But  having  the  idea  that  he  is  not  man, 
that  he  cannot  lie,  it  gives  power  to  the  minds 
of  men  to  exercise  faith  in  him. 

"But  it  is  also  necessary  that  men  should  have 
an  idea  that  he  is  no  respecter  of  persons,  for 
with  the  idea  of  all  the  other  excellencies  in  his 
character,  and  this  one  wanting,  men  could  not 
exercise  faith  in  him;  because  if  he  were  a 
respecter  of  persons,  they  could  not  tell  what 
their  privileges  were,  nor  how  far  they  were 
authorized  to  exercise  faith  in  him,  or  whether  they 
were  authorized  to  do  it  at  all,  but  all  must  be  con- 
fusion; but  no  sooner  are  the  minds  of  men  made 
acquainted  with  the  truth  on  this  point,  that  he 
is  no  respecter  of  persons,  than  they  see  that  they 


FAITH. COURSE  OF   LIFE.  135 

have  authority  by  faith  to  lay  hold  on  eternal 
life,  the  richest  boon  of  heaven,  because  God  is 
no  respecter  of  persons,  and  that  every  man  in 
every  nation  has  an  equal  privilege. 

"And  lastly,  but  not  less  important  to  the 
exercise  of  faith  in  God,  is  the  idea  that  he  is 
love;  for  with  all  the  other  excellencies  in  his 
character,  without  this  one  to  influence  them, 
they  could  not  have  such  powerful  dominion  over 
the  minds  of  men;  but  when  the  idea  is  planted 
in  the  mind  that  he  is  love,  who  cannot  see  the 
just  ground  that  men  of  every  nation,  kindred, 
and  tongue,  have  to  exercise  faith  in  God  so  as 
to  obtain  eternal  life! 

"From  the  above  description  of  the  character 
of  the  Deity,  w.hich  is  given  him  in  the  revela- 
tions to  men,  there  is  a  sure  foundation  for  the 
exercise  of  faith  in  him  among  every  people, 
nation,  and  kindred,  from  age  to  age,  and  from 
generation  to  generation."* 


CHAPTER  XVI. 

FAITH. COURSE    OF    LIFE. 

X  HAVE  now  considered  two  elements  which  enter 
T  into  the  principle  of  faith,  and  which  are 
essential  to  its  existence;  viz.,  a  belief  in  the 
being  of  God;  and,  secondly,  the  nature  of  his 


*  Poc  and  Cov,,  Lectures  on  Faith,  No.  Ill, 


136  THE    GOSPEL. 

character.  There  is  still  one  more  thing  that 
must  be  considered,  one  more  element  that  must 
enter  into  this  principle  of  faith,  before  it  can 
become  a  living,  active  power  in  the  life  of  man 
— and  that  is,  herein  the  worth  of  faith  exists. 
I  may  say  of  faith  as  Guizot  does  of  science, 
that  it  may  be  a  beautiful  thing  of  itself,  but  it 
becomes  a  thousand  times  grander  and  more 
beautiful  when  it  becomes  a  power  ;when  it  becomes 
the  parent  of  virtue.  Indeed  if  it  does  not 
become  a  power  in  the  life  of  man,  an  incentive 
to  noble  deeds,  it  is  a  dead  faith,  and  is  as  the 
body  without  the  spirit,  or  as  salt  without  its 
savor — it  is  good  for  nothing. 

The  third  element  which  is  essential  to  faith  as 
a  power  in  the  life  of  man,  centers  in  and 
depends  upon  man  rather  than  God.  A  belief  in 
the  fact  that  God  exists,  with  a  correct  idea  of 
his  character  is  sufficient  for  man  to  exercise 
faith  in  him,  but  man  must  know  something 
about  himself  also;  that  is,  he  must  know  that 
the  course  of  life  he  is  pursuing  is  in  accordance 
with  the  will  of  heaven — is  approved  of  God, 
before  faith  can  become  perfect,  or  have  any 
marked  influence  with  the  heavens.  This  truth 
is  self-evident.  For  what  confidence  can  one 
have  that  his  petition  will  be  heard  and  answered 
by  the  Lord,  if  all  the  time  he  is  conscious  that 
he  habitually,  perhaps  wantonly,  violates  the  law 
of  God — if  he  blasphemes  the  name  of  Deity,  or 
speaks  lightly,  and  may  be  slightingly,  of  sacred 


FAITH. COURSE  OF   LIFE.  137 

things,  or  walks  contrary  to  the  expressed  will  of 
the  Lord  in  the  matter  of  truthfulness,  sobriety, 
chastity,  honesty  and  brotherly  kindness?  What 
confidence,  I  ask,  can  such  a  person  have  that 
his  petitions  will  be  sufficiently  respected  either 
to  be  heard  or  granted?  The  understanding 
answers,  none.  It  stands  to  reason  that  such 
persons  must  repent,  and  that  earnestly,  with  real 
intent,  with  a  fixed  determination  to  respect  God 
and  his  laws,  before  they  can  hope  for  the  powers 
of  heaven  to  be  influenced  by  them.  It  is  the 
prayer  of  the  righteous  man  that  availeth  much. 

On  the  other  hand,  if  one  walk  in  all  honesty 
of  heart  before  God;  if  to  the  best  of  his  ability 
and  knowledge,  making  due  allowance  for  human 
frailty — and  I  do  not  under-estimate  its  influence 
in  hindering  that  perfect  walk  with  God,  that  is 
desirable — he  keeps  the  laws  of  his  God,  sacrific- 
ing his  good  name  among  men,  if  need  be,  or 
leaving  father  or  mother,  houses  or  lands,  wives 
and  children,  counting  all  things  but  dross,  when 
compared  with  the  excellence  of  the  knowledge 
of  God — being  faithful  through  good  and  through 
evil  report — resulting,  as  it  must  do,  in  a  con- 
sciousness of  the  approval  of  heaven — how  strong 
will  his  confidence  become  in  the  presence  of  the 
Lord,  and  what  blessings  can  the  heavens  with- 
hold from  him? 

It  was  this  consciousness  of  having  walked  truly 
before  his  God,  which,  when  the  word  of  the 


138  THE    GOSPEL. 

Lord  came  to  him,  that  he  should  surely  die, 
enabled  king  Hezekiah  to  turn  to  the  Lord,  in 
confidence,  and  say:  "Remember,  now,  O  Lord, 
I  beseech  thee,  how  I  have  walked  before  thee  in 
truth,  and  with  a  perfect  heart,  and  have  done 
good  in  thy  sight."*  And  before  Isaiah  had  left 
the  house  of  the  king,  the  word  of  the  Lord  came 
again  to  him,  bidding  him  to  return  to  the  king 
with  the  glad  message  that  his  prayer  had  been 
heard,  and  fifteen  years  had  been  added  to  his 
life. 

It  was  this  consciousness,  coupled  with  a 
belief  in  God's  existence  and  a  knowledge  of  his 
character,  that  enabled  the  ancient  saints  to 
endure  their  sore  afflictions,  taking  joyfully  the 
spoiling  of  their  goods.  By  combining  these 
elements  of  faith  they  produced  a  power  by  which 
they  "subdued  kingdoms,  wrought  righteousness, 
obtained  promises,  stopped  the  mouths  of  lions, 
quenched  the  violence  of  fire,  escaped  the  edge 
of  the  sword,  out  of  weakness  were  made  strong, 
waxed  valiant  in  fight,  turned  to  flight  the  armies 
of  the  aliens.  Women  received  their  dead  raised 
to  life  again:  and  others  were,  tortured,  not 
accepting  deliverance;  that  they  might  obtain  a 
better  resurrection:  and  others  had  trial  of  cruel 
mockings  and  scourgings,  yea,  moreover  of  bonds 
and  imprisonment:  they  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were  slain  with  the 


Isaiah  xxxviii, 


FAITH. — COURSE  OF  LIFE.  139 

sword:  they  wandered  about  in  sheepskins  and 
goatskins;  being  destitute,  afflicted,  tormented. 
Of  whom  the  world  was  not  worthy,  they  wan- 
dered in  deserts,  and  in  mountains,  and  in  dens 
and  caves  of  the  earth."* 

Such  is  Paul's  testimony  respecting  the  faith 
and  the  power  thereof  among  the  saints  on  the 
Eastern  hemisphere;  and  if  we  turn  to  the  sacred 
pages  of  the  Book  of  Mormon,  a  like  record  of 
sacrifice  and  heroism  could  be  drawn  up  to  the 
credit  of  the  saints  living  on  the  Western  hemis- 
phere. 

And  so  also  with  the  Saints  in  this  present 
dispensation.  It  was  through  faith  that  the 
Prophet  Joseph  Smith  had  the  heavens  opened 
to  him  and  received  a  glorious  vision  of  God  the 
Father  and  his  Son  Jesus  Christ;  it  was  through 
faith  that  he  received  the  gold  plates  on  which 
were  engraven  the  history  and  scriptures  of  the 
Nephites,  and  translated  them  into  the  English 
language;  it  was  by  the  power  of  faith  that  he 
organized  the  church  and  the  quorums  of  the 
priesthood.  It  was  by  the  power  of  faith,  too, 
that  the  Saints  endured  the  persecutions  heaped 
upon  them  in  Missouri,  the  land  of  Zion,  taking 
joyfully  the  spoiling  of  their  goods,  being 
whipped,  imprisoned  and  murdered.  It  was  by 
faith  they  gathered  at  Nauvoo  and  converted  its 


*Heb.  xi:  33-38. 


140  THE    GOSPEL. 

swamps  into  a  beautiful  city,  its  wilderness  into 
fruitful  fields  and  erected  the  beautiful  temple  in 
the  days  of  their  poverty.  By  faith  they 
restrained  their  anger  when  their  prophet  and 
patriarch  were  murdered  while  under  the  plighted 
faith  of  the  State  of  Illinois,  and  committed  no 
depredations  on  the  ungodly  within  their  power 
in  retaliation  for  the  cowardly  assassination  of 
their  leaders. 

By  faith  they  followed  the  prophet  Brigham 
into  the  desert,  going  a  thousand  miles  beyond 
the  borders  of  civilization  among  savage  Indian 
tribes,  their  only  hope  of  protection  being  in  the 
God  of  Israel.  By  faith  they  subdued  the  sterile 
soil  and  made  it  yield  them  the  bounties  of  life, 
and  filled  the  once  barren  wastes  of  the  Rocky 
Mountain  valleys  with  towns  and  villages;  farms, 
gardens,  orchards  and  happy  homes  for  an  extent 
of  more  than  five  hundred  miles;  and  by  faith 
they  have  calmly  endured  fines,  confiscations, 
exile  and  imprisonment — persecution  under  the 
forms  of  law  — at  the  hands  of  the  United  States 
government,  rather  than  be  untrue  to  their  God. 

Such  experiences  as  these  I  have  referred  to  in 
the  history  of  the  Saints,  both  of  ancient  and 
modern  times,  demonstrates  to  the  heavens  the 
strength  or  quality  of  faith  possessed  by  the 
Saints,  and  also  exhibits  faith  as  a  principle  of 
power,  for  such  it  is;  who  can  doubt  it  when  we 
are  told  that  through  faith  the  worlds  were  framed 


FAITH. COURSE    OF    LIFE.  141 

by  the  Word  of  God;*  and  through  faith  the 
saints  in  all  ages  of  the  world  have  been  able  to 
perform  the  works  already  set  down  to  their 
credit. 

Another  result  flows  from  these  experiences — 
these  sufferings,  trials  and  sacrifices  of  the  saints. 
They  bring  to  the  faithful  who  endure  them  the 
assurance — nay,  the  knowledge  of  their  acceptance 
with  God.  This  knowledge  occupies  an  important 
place  in  religion,  for  it  is  through  that  knowledge 
and  through  that  alone,  that  men  will  be  able  to 
endure  the  trials  that  ever  have  and  ever  will, 
in  a  state  of  probation,  beset  the  pathway  of 
candidates  for  the  celestial  kingdom  of  God. 
"Such  was  and  ever  will  be  the  situation  of  the 
saints  of  God,  that  unless  they  have  an  actual 
knowledge  that  the  course  they  are  pursuing  is 
according  to  the  will  of  God,  they  will  grow 
weary  in  their  minds,  and  faint;  for  such  has 
been,  and  always  will  be  the  opposition  in  the 
hearts  of  unbelievers  and  those  that  know  not 
God,  against  the  pure  and  unadulterated  religion 
of  heaven  (the  only  thing  which  insures  eternal 
life),  that  they  will  persecute  to  the  uttermost  all 
that  worship  God  according  to  his  revelations, 
receive  the  truth  in  the  love  of  it,  and  submit 
themselves  to  be  guided  and  directed  by  his  will; 
and  drive  them  to  such  extremities,  that  nothing 
short  of  an  actual  knowledge  of  their  being  the 


*Heb  xi:  3. 


142  THE    GOSPEL. 

favorites  of  heaven,  and  of  their  having  embraced 
that  order  of  things  which  God  has  established 
for  the  redemption  of  man,  will  enable  them  to 
exercise  that  confidence  in  him,  necessary  for 
them  to  overcome  the  world,  and  obtain  that 
crown  of  glory  which  is  laid  up  for  them  that 
fear  God."  ******* 

"For  unless  a  person  does  know  that  he  is 
walking  according  to  the  will  of  God,  it  would 
be  offering  an  insult  to  the  dignity  of  the  Creator, 
were  he  to  say,  that  he  would  be  a  partaker  of 
his  glory  when  he  should  be  done  with  the  things 
of  this  life.  But  when  he  has  this  knowledge, 
and  most  assuredly  knows  that  he  is  doing  the 
will  of  God,  his  confidence  can  be  equally  strong 
that  he  will  be  a  partaker  of  the  glory  of  God." 

"Let  us  here  observe,  that  a  religion  that  does 
not  require  the  sacrifice  of  all  things,  never  has 
power  sufficient  to  produce  the  faith  necessary 
unto  life  and  salvation;  for,  from  the  first  exist- 
ence of  man,  the  faith  necessary  unto  the  enjoy- 
ment of  life  and  salvation  never  could  be  obtained 
without  the  sacrifice  of  all  earthly  things.  It  was 
through  this  sacrifice,  and  this  only,  that  God 
has  ordained  that  men  should  enjoy  eternal  life; 
and  it  is  through  the  medium  of  the  sacrifice  of 
all  earthly  things,  that  men  do  actually  know  that 
they  are  doing  the  things  that  are  well  pleasing 
in  the  sight  of  God.  When  a  man  has  offered  in 
sacrifice  all  that  he  has  for  the  truth's  sake,  not 
even  withholding  his  life,  and  believing  before 


FAITH. COURSE    OF    LIFE.  143 

God  that  he  has  been  called  to  make  this  sacrifice 
because  he  seeks  to  do  his  will,  he  does  know, 
most  assuredly,  that  God  does  and  will  accept 
his  sacrifice  and  offering,  and  that  he  has  not, 
nor  will  not,  seek  his  face  in  vain.  Under  these 
circumstances,  then,  he  can  obtain  the  faith 
necessary  for  him  to  lay  hold  on  eternal  life. " 

"It  is  in  vain  for  persons  to  fancy  to  themselves 
that  they  are  heirs  with  those,  or  can  be  heirs 
with  them,  who  have  offered  their  all  in  sacrifice, 
and  by  this  means  obtained  faith  in  God  and 
favor  with  him,  so  as  to  obtain  eternal  life,  unless 
they,  in  like  manner,  offer  unto  him  the  same 
sacrifice,  and  through  that  offering,  obtain  the 
knowledge  that  they  are  accepted  of  him. 
*  *  *  From  the  days  of  righteous  Abel  to  the 
present  time,  the  knowledge  that  men  have  that 
they  are  accepted  in  the  sight  of  God,  is  obtained 
by  offering  sacrifice.  And  in  the  last  days,  before 
the  Lord  comes,  he  is  to  gather  together  his 
saints  who  have  made  a  covenant  with  him,  by 
sacrifice:  'Our  God  shall  come,  and  shall  not 
keep  silence:  a  fire  shall  devour  before  him,  and 
it  shall  be  very  tempestuous  round  about  him. 
He  shall  call  to  the  heavens  from  above,  and  to 
the  earth,  that  he  may  judge  his  people.  Gather 
my  saints  together  unto  me;  those  that  have 
made  a  covenant  with  me  by  sacrifice.'"* 

"Those,  then,  who  make  the  sacrifice, will  have 


*  Psalms  i  ;  3-5. 


144  THE    GOSPEL. 

the  testimony  that  their  course  is  pleasing  in  the 
sight  of  God;  and  those  who  have  this  testimony 
will  have  faith  to  lay  hold  on  eternal  life,  and 
will  be  enabled,  through  faith,  to  endure  unto  the 
end,  and  receive  the  crown  that  is  laid  up  for 
them  that  love  the  appearing  of  our  Lord  Jesus 
Christ.  But  those  who  do  not  make  the  sacrifice 
cannot  enjoy  this  faith,  because  men  are  de- 
pendent upon  this  sacrifice  in  order  to  obtain  this 
faith;  therefore  they  cannot  lay  hold  upon  eternal 
life,  because  the  revelations  of  God  do  not 
guarantee  unto  them  the  authority  so  to  do,  and 
without  this  guarantee  faith  could  not  exist." 

"All  the  saints  of  whom  we  have  any  account, 
in  all  the  revelations  of  God  which  are  extant, 
obtained  the  knowledge  which  they  had  of  their 
acceptance  in  his  sight  through  the  sacrifice 
which  they  offered  unto  him;  and  through  the 
knowledge  thus  obtained  their  faith  became 
sufficiently  strong  to  lay  hold  upon  the  promise 
of  eternal  life,  and  to  endure  as  seeing  him  who 
is  invisible;  and  were  enabled,  through  faith,  to 
combat  the  powers  of  darkness,  contend  against 
the  wiles  of  the  adversary,  overcome  the  world, 
and  obtain  the  end  of  their  faith,  even  the  salva- 
tion of  their  souls.  "^ 

This,  then,  is  my  exposition  of  the  grand 
principle  of  faith:  It  is  an  assurance  of  the  mind 
of  the  existence  or  reality  of  things  not  seen,  or 


*Doc.  and  Cov.,  Lecture  on  Faith,  No.  VI 


FAITH. COURSE    OF    LIFE.  145 

that  have  not  been  demonstrated  to  any  other  of 
the  senses.  It  takes  root  in  evidence,  more  or 
less  convincing  to  the  understanding;  and  the 
strength  of  the  faith  depends  largely  upon  the 
quality  and  quantity  of  the  evidence.  The  more 
unquestionable,  the  more  overwhelming  the  evi- 
dence, the  more  strong  and  immovable  will  be 
the  faith. 

As  a  principle  of  religion,  faith  centers  in  God, 
and  bids  man  hope  for  salvation  and  eternal  life. 
I  have  endeavored  to  show  in  the  foregoing  pages 
that  in  order  that  faith  may  be  intelligently 
exercised  in  God,  it  is  essential  that  there  should 
be  a  belief  in  his  existence,  and  correct  ideas  as 
to  his  character.  I  trust  that  the  evidences 
pointed  out  as  to  the  fact  that  he  exists  have  been 
sufficient  to  produce  that,  belief;  and  that  the 
testimonies  adduced  have  been  of  a  character  to 
fix  in  the  mind  of  the  reader  a  just  estimate  of 
his  character.  If  that  has  been  accomplished, 
then  I  feel  assured  that  a  faith  has  been  estab- 
lished in  the  mind  that  will  lead  to  repentance,  to 
an  effort  to  yield  obedience  to  the  laws  of  heaven. 
That  effort  persevered  in  will,  in  time,  bring  the 
consciousness  that  the  course  of  life  being  pur- 
sued is  in  accordance  with  the  will  of  heaven, 
and  by  a  union  of  these  three  elements,  that  is, 
a  belief  in  the  existence  of  God,  a  correct  con- 
ception of  his  character,  and  a  knowledge  that  the 
course  of  life  pursued  is  approved  of  him — will 
render  faith  perfect,  will  constitute  it  a  principle 


146  THE    GOSPEL. 

of  power,  the  incentive  to  all  action — as  really  it 
is,  whether  in  temporal  or  spiritual  things — lead- 
ing from  one  degree  of  knowledge  or  excellence 
to  another,  from  righteousness  to  righteousness, 
until  the  heavens  will  be  opened  to  them  and 
they  will  hold  communion  with  the  Church  of  the 
First  Born,  with  Jesus  Christ,  and  with  God  the 
Father,  and  thus  will  they  make  their  calling 
and  election  sure — through  faith  ripening  into 
knowledge. 


CHAPTER  XVII. 

REPENTANCE. 

AN  saying  that  the  first  result  of  belief  in  God, 
y  and  in  the  revelations  which  he  has  given  is 
repentance,  I  shall  raise  no  controversy,  for  it  is 
a  truth  generally  accepted;  indeed  it  follows  faith 
in  logical  sequence.  No  sooner  does  conviction 
of  God's  existence,  and  of  the  truth  of  the  reve- 
lations which  he  has  given  of  himself,  and  of  his 
laws,  dawn  upon  the  mind,  than  man  becomes 
conscious  of  his  being  a  violator  of  the  holy  and 
just  laws  of  heaven.  In  the  days  of  his  unbelief 
and  spiritual  darkness  he  sinned  recklessly  and 
wantonly,  without  regard  to  God  and  often  in 
defiance  of  him;  but  when  belief  takes  hold  of 
the  mind,  and  when  mere  belief  begins  to  ripen 
into  intelligent  faith  through  becoming  acquainted 
with  the  character  of  the  Deity — when  it  be- 


REPENTANCE.  147 

comes  clear  to  the  understanding  that  he  is  the 
creative  and  sustaining  power  of  all  things; 
when  it  is  understood  that  from  him  man  derives 
his  existence  and  that  in  him  he  lives,  and 
moves  and  has  his  being;  and  when  it  is 
further  known  that  his  laws  are  beneficent  and 
good,  shaped  for  the  purpose  of  ennobling 
man  and  exalting  him;  when  some  revelation  of 
the  great  love  of  God  and  his  Son  Jesus  Christ 
rushes  in  upon  the  mind  like  a  flood  of  heaventy 
light  into  darkness — how  the  haughty,  rebellious 
spirit  is  humbled,  the  heart  softened,  and  the 
whole  demeanor  changed!  With  what  contrition 
does  the  man,  truly  convinced  of  all  these  things 
we  have  enumerated  respecting  the  Deity,  seek 
the  throne  of  grace  and  cry  aloud:  "O  God' 
Have  mercy  upon  me  a  sinner!"  For  almost  at 
the  same  moment  that  faith  took  hold  of  him,  he 
began  to  understand  how  great  his  sins  were 
before  God.  And  that  realization  grows  upon 
him  as  conviction,  becomes  more  certain,  until 
the  spirit  is  bowed  down  with  sorrow  because  of 
his  many  violations  of  the  laws  of  righteousness. 
Nor  do  these  remarks  apply  only  to  those  who 
have  been  enormously  wicked.  Take  those  of  a 
naturally  good  disposition,  and  who  have  followed 
the  light  of  reason,  and  even  they,  in  taking  a 
retrospective  view  of  their  lives,  will  find  that 
they  have  fallen  far  short  of  coming  up  to  what 
they  conceived  to  be  their  duty.  Even  the  light 
they  possessed — I  mean  aside  from  the  revela- 


148  THE    GOSPEL. 

tions  of  God — revealed  to  them  a  higher  moral 
excellence  than  they  have  attained.  They  have 
not  done  as  well  as  they  could  have  done.  This 
fact  is  evident — one  of  which  all  may  give  wit- 
ness. This  being  true,  that  is,  man  seeing  that 
he  has  come  short  of  doing  his  whole  duty 
according  to  his  natural  conceptions  of  what  that 
duty  is,  how  much  more  distant  from  the  goal  of 
desired  excellence  will  he  esteem  himself  when 
the  light  of  revelation  breaks  in  upon  his  life, 
bringing  into  bolder  relief  his  mistakes,  and 
revealing  to  him  a  purer  moral  and  spiritual  life 
than  it  was  possible  for  his  mind,  unaided  by 
revelation,  to  conceive?  I  venture  the  assertion 
that  even  the  best  men — by  that  I  mean  those 
who  have  best  conformed  their  lives  to  the  rules 
of  conduct  dictated  by  reason— will  be  ready  to 
say  with  the  apostle,  'All  have  sinned  and  come 
short  of  the  glory  of  God." 

Hence  they,  as  well  as  those  guilty  of  more 
flagrant  sins,  will,  as  faith  takes  possession  of 
their  minds,  be  brought  to  repentance  through  its 
influence,  and  be  led  to  seek  forgiveness  of  their 
sins,  and  reconciliation  with  God. 

That  repentance  is  the  first  result  growing  out 
of  faith  in  God  and  the  Gospel,  is  abundantly 
proven  from  the  scriptures.  The  multitude  that 
assembled  on  the  day  of  Pentecost,  and  listened 
to  the  remarks  of  the  apostles,  and  even  heard 
them  speak  in  tongues,  by  the  power  of  the  Holy 
Ghost,  were  ready  to  scoff  at  those  things,  and 


REPENTANCE.  149 

even  went  so  far  as  to  say  that  these  men  were 
drunken  with  new  wine;  but  when  Peter  arose 
and  reasoned  with  them  from  the  scriptures, 
proving  from  the  law  and  the  prophets  that  Jesus, 
whom  the  Jews  had  slain,  was  both  Lord  and 
Christ,  his  words  and  testimony  were  accom- 
panied by  so  much  of  the  power  of  God,  that 
conviction  took  hold  of  the  people,  and,  as  with 
one  voice,  they  cried,  "Men  and  brethren,  what 
shall  we  do?"  In  this  instance,  then,  the  first 
fruits  of  that  faith  which  had  been  created  in  the 
minds  of  this  people,  was  a  desire  to  know  what 
they  were  to  do;  and  the  first  words  that  the 
inspired  apostle  said  in  reply  were,  "Repent, 
every  one  of  you."* 

Paul,  of  Tarsus,  afterwards  the  great  apostle 
to  the  Gentiles,  at  first  persecuted  the  disciples 
of  Jesus,  casting  both  men  and  women  into 
prison  for  what  he  considered  their  blasphemous 
faith.  And  when  Stephen  was  martyred,  Paul 
stood  by  and  held  the  clothes  of  those  who  did 
the  ghastly,  cruel  deed.  He  appears  to  have 
been  proud  of  and  zealous  in  the  prosecution  of 
this  work  of  opposition;  but  when  the  Lord 
appeared  to  him  on  the  way  to  Damascus,  and 
announced  himself  as  Jesus  whom  he  persecuted, 
the  ambitious,  arrogant  Paul  was  immediately 
humbled  to  the  dust,  and  in  tremulous  accents 
he  inquired,  "Lord,  what  wouldst  thou  have  me 

*  Acts  li. 


150  THE    GOSPEL. 

to  do?"*  How  deep  the  sorrow,  how  sincere  the 
repentance  was  which  began  in  the  very  moment 
of  his  learning  the  fact  that  Jesus  was  the  Lord, 
is  witnessed  by  his  life  of  zealous  labors  and  his 
suffering  in  the  interest  of  the  kingdom  of 
Messiah. 

The  Book  of  Mormon  also  furnishes  a  number 
of  examples  of  like  character.  When  a  church 
was  established  among  the  Nephites,  in  the  reign 
of  good  King  Mosiah,  about  100  B.  C. ,  the  work 
of  God  was  bitterly  opposed,  derided  and  perse- 
cuted by  the  sons  of  King  Mosiah,  and  especially 
by  Alma,  one  of  the  sons  of  the  first  Alma,  and  a 
man  of  great  influence  and  consummate  eloquence. 
Paul-like,  these  men  went  about  doing  all  the 
mischief  to  the  people  of  God  within  their  power; 
but  at  last  an  angel  of  the  Lord  appeared  to 
them,  to  bring  them  to  a  knowledge  of  the  truth, 
and  this  occurred  in  answer  to  the  fervent  prayers 
of  their  parents.  The  glory  of  God  shone  about 
the  angel,  and  his  voice  shook  the  earth.  Alma 
was  smitten  dumb  for  a  season,  and  had  to  be 
carried  to  the  presence  of  his  father;  and  when 
his  speech  returned  to  him,  the  eloquent  scoffer 
of  a  few  days  before,  was  as  humble  as  a  child, 
and  as  penitent  and  submissive  as  it  is  possible 
for  man  to  be.  He  repented  of  all  his  former 
sins,  and  throughout  the  remainder  of  his  event- 


Acts  ix. 


REPENTANCE.  151 

ful  life,  was  a  zealous  missionary    and  a    faithful 
witness  for  God.* 

Similar  in  point,  too,  is  the  case  of  Zeezrom, 
the  lawyer,  who  withstood,  for  a  time,  the  teach- 
ings of  Alma  and  Amulek,  but  was  brought  to 
faith  and  repentance  through  the  manifestation 
of  the  power  of  God.f  Enough,  however,  has 
been  said  in  relation  to  a  fact  that  in  the  very 
nature  of  things  is  largely  self-evident;  and 
surely  after  the  illustration  it  has  received,  will 
not  now  be  questioned;  that  is,  that  repentance  is 
the  first  result  growing  out  of  faith  in  God  and 
in  revelation;  and  therefore  it  is  the  subject  that, 
according  to  the  natural  order  of  things,  must 
now  receive  our  attention. 


CHAPTER  XVIII. 

REPENTANCE. 

foMETHING  of  the  importance  of  the  subject 
of  repentance,  as  connected  with  the  Gospel, 
may  be  learned  from  the  stress  laid  upon  it  by 
those  who  have  been  sent  of  God  to  instruct  the 
people  in  the  ways  of  life.  The  burden  of  John 
the  Baptist's  teaching  was,  "Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."J  Jesus  also  told 
the  people  of  Jerusalem,  that  except  they 


*  The  history  of  this  case  is  in  the  Book  of    Mosiah,   Book  of 
Mormon,  ch.  xxvii.    f  See  Book  of  Alma,  xi-xvi.    J  Matt,  iii :  2. 


152  THE  GOSPEL. 

repented,  they  should  perish.*  When  upon  the 
Western  hemisphere,  among  the  Nephites,  he 
also  taught  repentance  as  one  of  the  conditions 
of  salvation,  saying  to  them,  "Whosoever  will 
hearken  to  my  words,  and  repenteth  and  is 
baptized,  the  same  shall  be  saved,  "f  And  of 
course  it  follows  that  those  who  repented  not, 
and  were  not  baptized,  could  not  be  saved. 

When  the  apostles,  that  were  chosen  in  Judea, 
began  the  execution  of  the  commission  given 
them,  viz.,  to  go  and  teach  all  nations,  the  very 
first  thing  they  required  the  people  who  received 
their  words  to  do  was  that  the  should  repent.  J 
Paul  bears  witness,  that  though  in  the  days  of 
ignorance  God  winked  at  sins,  when  the  Gospel 
was  declared  unto  the  people,  he  commanded  men 
everywhere  to  repent.  And  in  this  last  dispensa- 
tion, the  Lord  inspired  his  servant  Joseph  Smith 
to  say,  "We  know  that  all  men  must  repent,  and 
believe  on  the  name  of  Jesus  Christ,  *  *  * 
or  they  cannot  be  saved  in  the  kingdom  of  God.  "§ 

From  these  scriptures  it  is  evident  that  repent- 
ance is  one  of  the  conditions  of  salvation,  and, 
indeed,  reason,  no  less  forcibly  than  revelation, 
would  teach  us  that  it  is  one  of  the  conditions  on 
which  salvation  is  predicated.  It  must  forever 
precede  a  forgiveness  of  sins.  He  who  is 
impenitent  is  in  no  condition  to  receive  a  for- 


*  Luke  xiii :  1-5.     t  HI.  Nephi  xxiii  :  5.     +  Luke  xiii:  1-5.     \  Doc. 
and  Cov.,  sec.  xx  :  29. 


REPENTANCE. 


153 


giveness  of  sins;  he  does  not  desire  it;  he  would 
not  receive  it;  he  refuses  to  surrender,  and  how- 
ever much  men  and  angels  may  deplore  his  state 
of  mind,  one  cannot  conceive  how  God  would 
forgive  anyone  in  open  rebellion  to  him  and  his 
laws,  and  who  persists  in  that  rebellion.  Not 
until  the  spirit  is  humbled,  not  until  the  heart 
throbs  with  genuine  sorrow  for  repeated  viola- 
tion of  God's  holy  laws,  not  until  the  citadel  of 
sin  is  surrendered,  can  man  hope  for  forgiveness, 
or  expect  salvation. 

But  what  is  repentance?  I  shall  venture  as  a 
definition  this,  Repentance  is  a  deep  and  heartfelt 
sorrow  for  sin,  producing  a  reformation  of  life. 
That  is  the  significance  of  the  word  to  my  mind 
as  associated  with  the  Gospel;  and  I  think  such 
a  definition  arises  from  the  spirit,  and,  I  may 
say,  the  letter  of  the  scriptures. 

"Repent,  and  turn  yourselves  from  your  trans- 
gressions; so  iniquity  shall  not  be  your  ruin. 
Cast  away  from  you  all  your  transgressions, 
whereby  you  have  transgressed;  and  make  you  a 
new  heart  and  a  new  spirit,  for  why  will  ye  die, 
O  house  of  Israel?"* 

Such  was  the  word  of  the  Lord  to  Israel 
through  the  prophet  Ezekiel.  I  call  the  attention 
of  the  reader  to  the  fact,  that  the  idea  of  turning 
away  from  transgressions,  and  making  a  new  heart 
and  a  new  spirit,  or  in  other  word,  a  reformation 


*Ezek.  xviii :  30,  31. 


154  THE    GOSPEL. 

of  life,  is  associated  with  the  commandment  to 
repent,  and  forms  part  of  it. 

Paul  wrote  an  epistle  to  the  Corinthian  saints, 
reproving  them  for  their  sins,  and  his  sharp 
reproofs  filled  them  with  sorrow.  In  a  subse- 
quent epistle  to  the  same  people,  and  alluding  to 
the  effect  of  his  former  epistle,  he  said:  "Though 
I  made  you  sorry  with  a  letter,  I  do  not  repent. 
*  *  *  I  rejoice,  not  that  ye  were  made  sorry, 
but  that  you  sorrowed  unto  repentance;  for  ye 
were  made  sorry  after  a  godly  manner,  that  ye 
might  receive  damage  by  us  in  nothing.  For 
godly  sorrow  worketh  repentance  unto  salvation 
not  to  be  repented  of:  but  the  sorrow  of  the 
world  worketh  death."* 

From  this  passage  it  appears  that  Paul  recog- 
nized two  kinds  of  sorrow,  or  repentance,  one  of 
which  has  need  to  be  repented  of,  because 
unfruitful  of  reformation,  and  therefore  not 
profitable  in  the  way  of  salvation — the  sorrow  of 
the  world  which  worketh  death.  On  the  other 
hand  is  godly  sorrow,  or  repentance  which  bring- 
eth  salvation,  known  to  both  men  and  angels, 
aye,  and  likewise  to  God,  by  the  fruit  it  bears — 
good  works — forsaking  evil,  producing  a  reforma- 
tion of  life.  It  leads  one  who  stole  to  steal  no 
more;  one  in  the  habit  of  getting  drunk,  to  get 
drunk  no  more;  one  who  blasphemed  the  name  of 
God  to  do  so  no  more;  and  so  on  as  to  all  things 


II.  Cor.  vii :  8-10. 


REPENTANCE.  155 

in  which  man  violates  the  sacred  principles  of 
righteousness.  It  is  written  in  James:  "Submit 
yourselves,  therefore,  to  God.  Resist  the  devil 
and  he  will  flee  from  you.  Draw  nigh  to  God 
and  he  will  draw  nigh  to  you.  Cleanse  your 
hands,  ye  sinners;  and  purify  your  hearts,  ye 
double  minded.  Be  afflicted  and  mourn,  and 
weep:  let  your  laughter  be  turned  to  mourning, 
and  your  joy  to  heaviness.  Humble  yourselves 
in  the  sight  of  the  Lord,  and  he  shall  lift  you 
up."* 

Because  of  the  stress  here  laid  upon  the  neces- 
sity of  humility,  and  the  people  being  com- 
manded to  mourn  and  weep,  to  let  their  laughter 
be  turned  to  mourning,  and  their  joy  to  heavi- 
ness, some  religious  teachers  (like  the  Pharisees 
and  scribes  of  old  who  tithed  mint  and  anise  and 
cummin,  but  omitted  the  weightier  matters  of  the 
law,  judgment,  mercy  and  faith)  give  so  much 
attention  to  weeping,  mourning  and  crying  aloud, 
in  order  to  appear  to  be  afflicted,  that  they  have 
overlooked  the  weightier  matters — cleansing  their 
hands,  purifying  their  hearts,  resisting  the  devil 
and  drawing  nigh  unto  God.  These  ought  they 
to  do,  and  not  leave  the  other — the  weeping  and 
mourning,  inasmuch  as  it  arises  from  a  deep  and 
heartfelt  conviction  of  sinfulness — undone. 

But  at  present  there  is  too  much  ot  what  Paul 
would  call  "worldly  sorrow"  mixed  up  with  the 

*  James  iv:  7-10. 


156  THE    GOSPEL. 

idea  of  repentance.  Too  much  mourning  over  sin, 
yet  running  jnto  temptation;  an  excess  of  lamen- 
tation and  not  enough  of  turning  away  from  evil; 
in  a  word,  the  sorrow  of  the  world,  which 
worketh  death,  is  too  prevalent.  How  weary 
must  be  the  old,  old  story  to  God  and  angels, 
as  well  as  to  men — "we  have  done  those  things 
we  ought  not  to  have  done,  and  have  left  undone 
those  things  we  ought  to  have  done!" 

Then  again,  the  sorrow  of  the  world,  the 
sorrow  which  worketh  death,  is  too  generally 
accepted  for  genuine  repentance;  the  latter  may 
be  known  and  distinguished  from  the  former  by 
its  being  accompanied  by  a  reformation  of  life, 
a  turning  away  from  that  which  is  evil — the  kind 
of  repentance  required  in  the  Gospel,  the  only 
kind  that  will  be  accepted  of  God,  or  that  savors 
of  salvation.  God,  whom  we  esteem  as  a  being 
in  whom  all  the  fullness  of  perfection  dwells, 
must  ever  be  more  pleased  with  the  substance  of 
worship,  or  religion,  or  repentance  than  with  the 
forms  pertaining  to  it,  and  this  is  abundantly 
proven  by  instances  recorded  in  holy  writ. 

In  the  days  of  Israel's  captivity  in  Babylon, 
certain  messengers  from  those  who  were  captive, 
Sherezer  and  Regem-melech  and  their  men,  went 
up  to  Jerusalem  to  inquire  of  the  prophets  and 
priests  of  the  Lord  if  Israel  while  in  captivity 
should  keep  the  fast  of  the  fifth  month,  and 
weep,  separating  themselves  as  they  had  hitherto 
done.  In  answer  to  these  inquiries  the  word  of 


REPENTANCE.  157 

the  Lord  came  through  the  prophet  Zechariah, 
and  he  asks:  "When  ye  fasted  and  mourned  in 
the  fifth  and  seventh  month,  even  those  seventy 
years,  did  ye  at  all  fast  unto  me,  even  to  m'e? 
And  when  ye  did  eat,  and  when  ye  did  drink, 
did  not  ye  eat  for  yourselves  and  drink  for  your- 
selves? Should  ye  not  hear  the  words  which  the 
Lord  hath  cried  by  the  former  prophets,  when 
Jerusalem  was  inhabited  and  in  -prosperity,  and 
the  cities  thereof  round  about  her,  when  men 
inhabited  the  south  and  the  plain?" 

He  reminds  them  that  through  the  former 
prophets  he  had  commanded  Israel  to  execute 
true  judgment,  to  show  mercy  and  compassion 
every  man  to  his  brother;  to  oppress  not  the 
widow  and  the  fatherless,  the  stranger  nor  the 
poor;  to  let  none  imagine  evil  in  his  heart 
against  his  brother.  But  these  things  they 
neglected  to  do,  and  the  Lord  permitted  their 
enemies  to  scatter  them  among  strange  nations. 

As  a  final  answer  to  those  messengers,  how- 
ever, the  Lord  said:  "These  are  the  things  which 
ye  shall  do:  speak  ye  every  man  the  truth  to  his 
neighbor,  execute  the  judgment  of  truth  and 
peace  in  your  gates:  and  let  none  of  you  imagine 
evil  in  your  heart  against  his  neighbor:  and  love 
no  false  oath:  for  all  these  are  things  which  I 
hate,  saith  the  Lord."  And  then  the  Lord,  on 
condition  of  their  doing  this,  promised  them  that 
"The  fast  of  the  fourth  month,  and  the  fast  of 
the  fifth,  and  the  fast  of  the  seventh,  and  the  fast 


158  THE   GOSPEL. 

of  the  tenth,  shall  be  to  the  house  of  Judah  joy 
and  gladness  and  cheerful  feasts;  therefore  love 
the  truth  and  peace."* 

Surety,  after  the  spirit  of  this  circumstance  is 
carefully  considered,  it  will  be  admitted  that  I 
am  right  in  my  statement,  that  God  is  more 
pleased  with  the  substance  of  repentance,  than 
with  the  weeping  and  mourning  attendant  upon 
it;  more  satisfied  with  the  reformation  of  the 
sinner,  than  with  his  affliction. 

Then,  how  reasonable  and  righteous  is  this  law 
of  repentance!  When  one  guilty  of  violating 
the  laws  of  heaven  desires  forgiveness,  the  very 
least  thing  that  can  be  expected  of  him  is  that  he 
will  refrain  from  doing  again  those  things  which 
constituted  his  offense,  and  form  an  honest 
resolution  to  refrain  from  evil. 

Moreover,  repentance  is  chiefly  beneficial  to  the 
person  who  practices  it.  The  commandment 
from  God  to  repent — always  given  in  connection 
with  the  declaration  of  the  Gospel — is  really 
nothing  more  than  an  invitation  to  do  one's  self 
a  kindness.  It  can  only  be  an  abomination  to 
fools  to  depart  from  evil.  It  is  written,  also, 
that  "Righteousness  exalteth  a  nation;  but  sin 
is  a  reproach  to  any  people,  "f  And  as  it  is 
with  a  nation,  so  it  is  with  individuals. 

Again,  the  voice  of  inspiration  says:  "As 
righteousness  tendeth  to  life,  so  he  that  pursueth 


*  Zech.,  chapters  vii  and  viii.    f  Proverbs  of  Solomon. 


REPENTANCE. — HISTORICAL  ILLUSTRATION.        159 

evil,  pursueth  it  to  his  own  death. "  To  repent, 
then,  means  to  turn  aside  from  the  path  which 
leads  to  death,  and  choose  that  which  leads  to  life 
—to  life  eternal.  And  while  the  angels  in 
heaven  may  rejoice  over  one  who  turns  from  the 
error  of  his  way;  yet,  the  chief  good  arising  from 
the  reformation  of  the  sinner,  is  reaped  by 
himself. 

Since  God,  then,  in  this  matter  of  repentance 
seeks  only  the  good  of  those  of  whom  the  require- 
ment is  made,  "Let  the  wicked  forsake  his 
wicked  way,  and  the  unrighteous  man  his 
thoughts;  and  let  him  turn  unto  the  Lord,  and 
he  will  have  mercy  upon  him;  and  to  our  God 
for  he  will  abundantly  pardon."* 


CHAPTER  XIX. 

REPENTANCE.  -  HISTORICAL    ILLUSTRATION. 


illustration  of  the  truth  of  the 
(£)  statement  made  by  Isaiah,  with  which  our 
last  chapter  closed,  and  which  in  effect  says  that 
the  Lord  will  have  mercy  on  the  penitent  sinner 
and  abundantly  pardon  him  —  would  be  easy, 
whether  in  the  experience  of  individuals  or  of 
peoples  and  nations. 

When  Cain  was  crest-fallen  because    the  offer- 
ings of  his  more  righteous  brother  were  accepted, 


*  Isaiah  IV:  7. 


160  THE    GOSPEL. 

while  his  own  half-hearted  and  begrudgingly- 
tendered  offerings  were  rejected,  the  Lord  said 
to  him,  "Cain,  why  art  thou  wroth?  and  why  is 
thy  countenance  fallen.''  If  thou  doest  well,  shalt 
thou  not  be  accepted?"*  So  it  would  seem  that 
the  Lord  was  just  as  ready  to  receive  Cain  as  he 
was  Abel,  if  the  former  would  only  repent. 

In  my  first  chapter  on  repentance  (chapter 
xvii),  I  referred  to  the  case  of  Paul's  conversion, 
and  I  only  name  it  again  in  order  to  call  the 
reader's  attention  to  the  readiness  with  which 
the  Lord  forgave  him  fully,  and  made  him  an 
honored  servant  in  his  church  on  his  turning 
away  from  his  sins.  In  the  same  chapter  refer- 
ence is  also  made  to  the  case  of  Zeezrom,  the 
lawyer,  to  Alma,  the  son  of  the  first  Alma,  and 
to  the  sons  of  Mosiah  his  companions,  all  of 
whom,  like  Paul,  were  among  the  chief  of  sinners, 
because  they  persecuted  the  Church  of  God;  but 
on  their  sincere  repentance,  as  in  Paul's  case, 
the  Lord  freely  and  abundantly  pardoned  them. 
Among  the  remarkable  characters  of  old,  per- 
haps none  are  more  interesting  than  the  person 
known  in  the  Book  of  Ether  as  the  brother  of 
Jared.f  He  is  the  prophet  whom  God  chose  to 
lead  away  a  colony  from  the  great  tower,  built 
shortly  after  the  flood,  to  the  choice  land  of 
America.  After  this  colony  had  been  led  from 
the  tower  into  the  wilderness,  they  pitched  their 


*  Gen.  iv:  6,  7.    f  See  Book  of  Mormon. 


REPENTANCE. — HISTORICAL    ILLUSTRATION.       161 

tents  in  a  land  they  called  Moriancumer,  by  the 
sea-side;  and  here  they  dwelt  for  four  years. 

During  this  season  of  rest  and  peace  they  for- 
got their  God,  and  neglected  to  call  upon  him. 
It  seems,  too,  that  the  brother  of  Jared  was  guilty 
of  this  thing,  as  well  as  his  brethren.  At  last 
the  Lord  appeared  to  the  brother  of  Jared  in  a 
cloud,  and  reproved  him  for  his  neglect,  and  for 
the  space  of  about  three  hours  he  chastened  him 
for  his  sins.  "And  the  brother  of  Jared  repented 
of  the  evil  which  he  had  done,  and  did  call  upon 
the  name  of  the  Lord  for  his  brethren  who  were 
with  him.  And  the  Lord  said  unto  him,  I  forgive 
thee  and  thy  brethren  of  their  sins;  but  thou  shalt 
not  sin  any  more,  for  ye  shall  remember  that  my 
spirit  will  not  always  strive  with  man;  wherefore, 
if  ye  will  sin  until  ye  are  fully  ripe,  ye  shall 
be  cut  off  from  the  presence  of  the  Lord."*  Note 
how  readily  the  Lord  forgave  as  soon  as  the 
transgressors  repented! 

Time  would  fail  me  to  tell  of  Laman  and 
Lemuel,  the  elder  brothers  of  Nephi,  who  so  fre- 
quently were  in  rebellion  against  God,  and  their 
younger  brother,  whom  the  Lord  had  chosen  to 
be  a  leader  and  a  prophet  unto  them.  How 
often  they  assaulted  his  person,  bound  him  with 
cords,  scorned  his  teachings,  rejected  his  warn- 
ings and  trampled  the  message  of  God  under 
their  feet!  Yet  as  often  as  they  repented  both 


*  Book  of  Ether,  in  Book  of  Mormon,  ch.  ii. 


162  THE   GOSPEL. 

Nephi  and  the  Lord  forgave  them,  and  that 
freely. 

The  experience  of  these  persons,  and  that  of 
many  others  related  in  holy  writ,  is  surely  suffi- 
cient to  prove  the  willingness  of  God  to  forgive. 
Yet,  take  one  more  evidence  of  it,  not  from  per- 
sonal experience,  however,  but  from  the  spirit  of 
the  teachings  of  the  Son  of  God.  On  a  certain 
occasion  the  apostle  Peter  came  to  Jesus  and 
said:  "Lord,  how  oft  shall  my  brother  sin 
against  me,  and  I  forgive  him;  till  seven  times? 
Jesus  saith  unto  him,  I  say  not  unto  thee  until 
seven  times:  but  until  seventy  times  seven.  '* 

Since  the  Lord  requires  so  much  mercy,  such  a 
generous  spirit  of  forgiveness  in  his  children, 
may  it  not  be  reasonably  concluded — inasmuch 
as  every  noble  quality  that  man  possesses,  is,  in 
Deity,  enlarged  and  perfected — that  God  is 
infinitely  more  forgiving  than  he  has  commanded 
his  children  to  be?  Such  a  conclusion,  it  seems 
to  me,  is  but  reasonable;  and,  indeed,  it  is  need- 
ful that  such  an  idea  respecting  the  character  of 
God,  should  exist  in  the  minds  of  men;  for,  as  I 
have  remarked  elsewhere,  such  is  the  weakness  of 
man,  and  the  frequency  of  his  transgressions  of 
God's  law,  that  unless  he  knows  that  the  Lord  is 
merciful,  slow  to  anger,  long-suffering,  and 
always  ready  to  forgive,  he  would  become  dis- 
heartened; gloomy  despair  would  drive  hope 

•Matt,  xviii:  21,  22. 


REPENTANCE. HISTORICAL    ILLUSTRATION.       163 

from  the  soul;  and,  hope  once  destroyed,  leaves 
man  a  prey  to  all  the  fiends  of  hell.  He  will 
then  give  a  loose  rein  to  every  passion,  and  under 
the  whip  and  spur  of  his  desperation,  ride  reck- 
lessly to  certain  and  everlasting  destruction.  He 
would  have  no  good,  he  would  know  no  evil. 
Lucifer-like,  he  would  exclaim: 

*    *    *    «  Whither  shall  I  fly  ? 

Which  way  I  fly  is  hell — myself  am  hell ! 

And  in  the  lowest  deep,  a  lower  deep 

Still,  opening  wider,  threatens  to  devour  me  I" 

But  man  is  rescued  from  this  gloomy  prospect 
by  the  assurance  of  God's  longsuffering  and  will- 
ingness to  forgive;  by  knowing  that  while  man 
may  drive  compassion  from  his  heart,  God  never 
will.  Yet  stay!  there  is  something  more. 
Because  of  the  loving  kindness  of  our  Father  in 
heaven,  as  abundantly  manifested  in  his  willing- 
ness to  pardon  our  transgressions,  let  us  not  lay 
the  flattering  unction  to  our  souls  that  we  can  go 
on  sinning,  carelessly  and  recklessly,  without 
making  any  effort  to  resist  evil,  relying,  nay, 
rather,  presuming  upon  the  kindness  of  God  to 
forgive.  Such  a  course  would  be  doing  despite 
to  the  grace  of  God;  it  would  be  an  unmitigated 
insult  to  the  Most  High;  a  most  presumptuous 
sin,  deserving  the  severest  condemnation. 

The  Lord  is  faithful  to  forgive  us  our  sins,  and 
to  cleanse  us  from  our  transgressions,*  but  it  is 


*  I.  John  i :  9. 


164  THE   GOSPEL. 

on  condition  of  our  repentance,  that  we  confess 
our  sins,  and  make  a  manly,  determined  effort  to 
forsake  them.  Therefore,  while  the  tender 
mercies  of  our  God,  and  his  readiness  to  forgive 
should  encourage  men  "to  pray  and  not  faint," 
and  by  that  means  seek  forgiveness  of  sins,  they 
should  also  remember  that  it  is  decreed  that  the 
Spirit  of  the  Lord  will  not  always  strive  with 
man,*  and  that  there  are  some  sins  that  may  not 
be  forgiven  either  in  this  life,  or  in  that  which  is 
to  come.f 


CHAPTER  XX. 

REPENTANCE. HISTORICAL    ILLUSTRATION. 

IF  we  turn  to  the  history  of  peoples  and  nations 
y  in  order  to  learn  the  lessons  which  their 
experiences  teach,  we  shall  find  that  the  hand- 
dealings  of  God  with  them  as  collected  bodies,  as 
well  as  the  experiences  of  individuals,  demon- 
strate the  same  great  facts  of  God's  long-suffering 
and  abundant  mercy,  and  of  his  willingness  to 
pardon  on  the  first  manifestation  of  sincere 
repentance. 

It  was  not  until  the  antediluvians  had  become 
thoroughly  corrupt,  not  until  every  imagination  of 
the  thoughts  of  their  hearts  was  evil  continually,  | 


*Gen.  vi :  3.     f  Matt,  xii  :  31,  32.     J  Gen.  vi. 


REPENTANCE. HISTORICAL    ILLUSTRATION.       165 

and  they  rejected  the  teachings  of  Noah,  and 
were  beyond  the  hope  of  reformation,  that  the 
Lord  sent  the  flood  upon  them  and  cut  them  off 
that  they  might  not  perpetuate  in  their  posterity 
their  corruption. 

Next  in  chronological  order  to  the  antediluvians 
•stands  the  people  of  Jared;  and  from  the  brief 
history  we  have  of  them  in  the  Book  of  Mormon, 
consisting  of  an  abridgement  of  the  twenty-four 
plates  of  the  prophet  Ether,  we  learn  that  they 
were  frequently  in  rebellion  against  God,  and 
continually  straying  from  his  precepts  and  ordi- 
nances. Yet  as  often  as  they  repented  he  for- 
gave them;  and  not  only  that,  but  supplemented 
that  forgiveness  by  such  periods  of  prosperity, 
that  one  would  think  that  even  if  they  knew  no 
more  than  the  dumb  ass  that  merely  knows  his 
master's  crib,  they  must  have  been  aware  that  it 
was  to  their  present  as  well  as  to  their  eternal 
interests  to  live  in  obedience  to  the  will  of 
heaven.  Yet  sin,  individual  and  national,  was 
added  to  sin,  transgressions  followed  close  upon 
the  heels  of  each  other,  and  secret  combinations 
were  formed  for  robbery  and  to  obtain  political 
power,  spreading  rapine,  murder  and  terror 
throughout  the  land,  and  menacing  always  the 
security  of  the  political  fabric. 

In  the  midst  of  all  this  the  Lord  labored 
patiently  for  their  reformation,  sending  his 
servants,  the  prophets,  to  them,  to  teach  them 
the  way  of  life  and  encourage  them  to  observe 


166  THE     GOSPEL. 

the  statutes  and  judgments  of  the  Lord.  When 
persuasion  failed,  then  warning  was  given  of 
calamities  and  judgments,  followed  by  the 
chastening  hand  of  God;  but  all  to  no  purpose; 
reform  they  would  not.  They  killed  the  prophets, 
and  persecuted  those  who  attempted  to  follow 
their  counsels  until  they  filled  up  the  cup  of  their 
iniquity,  and  the  Spirit  of  the  Lord  entirely 
withdrew  from  them,  and  then  began  that  series 
of  wars  in  the  sixth  century  B.  C,  which  finally 
ended  in  the  extermination  of  the  entire  people.* 
The  history  of  ancient  Israel,  as  recorded  in 
the  Bible,  is  very  similar  to  this.  The  Lord  took 
them  from  the  bondage  of  Egypt,  to  sanctify 
them  a  people  unto  himself.  He  gave  them 
Moses  and  Aaron  and  other  wise,  faithful  men  to 
be  their  teachers,  and  led  them  from  the  dominion 
of  Egypt  towards  a  choice  land,  their  journey 
being  attended  by  such  displays  of  God's  glory 
and  power  as  are  seldom  witnessed  by  the  inhabi- 
tants of  the  earth.  The  Gospel  of  the  Son  of 
God  was  first  presented  to  them,  but  when  they 
would  not  abide  its  requirements,  the  law  of 
Moses,  a  less  excellent  law,  was  given  to  be  their 
school-master  to  bring  them  to  Christ,  f  And 
when  they  complained  against  the  free  constitu- 
tion that  had  been  given  them,  and  would  no 
longer  sustain  the  judges  whom  the  Lord  raised 
up  to  be  their  leaders,  he  gave  them  a  kingdom 

*  See  the  Book  of  Ether,  Book  of  Mormon,  for  their  history. 
iii;  Heb.  iv. 


REPENTANCE. HISTORICAL    ILLUSTRATION.       167 

according  to  their  desires,*  but  warned  them  of 
the  bondage  to  which  it  was  liable  to  lead. 

The  consequences  of  obedience  to  the  laws 
which  the  Lord  gave  them  through  Moses,  even 
before  the  death  of  that  great  leader,  were 
plainly  set  before  them;  and  surely  the  advan- 
tages that  are  there  set  forth,  leave  nothing  to  be 
desired,  no  matter  how  ambitious  of  place, 
power,  honor,  wealth,  glory  and  dominion  a 
nation  might  be.  And,  on  the  other  hand,  in 
case  of  their  forsaking  their  God  and  his  laws, 
the  judgments,  calamities,  distress,  wars,  famines, 
pestilences,  dishonor  and  destruction  that  follow, 
as  a  consequence  of  their  apostasy  from  God,  are 
drawn  with  such  vividness,  even  down  to  the 
minutest  detail,  that  had  these  things  been 
written  after  they  came  to  pass — after  the  threat- 
ened judgments  were  visited  upon  Israel,  and 
especially  upon  Judah — in  a  word,  if  they  had 
been  written  as  history  instead  of  prophecy — 
they  could  scarcely  be  more  circumstantial  than 
the  prophetic  words  of  Moses,  f 

But  notwithstanding  all  these  promises  of  favor 
and  blessing  on  the  one  hand,  and  the  forewarn- 
ings  of  calamity  on  the  other,  Israel  rebelled 
against  God,  wholly  rejected  him,  and  trampled 
upon  his  counsels:  The  generous  instructions 
of  the  teachers  whom  the  Lord  raised  up  to 
instruct  them  in  the  things  of  righteousness  and 


*  J.  Sam.  viii.    f  See  Deuteronomy  xxviij. 


168  THE    GOSPEL. 

true  government,  were  unheeded.  They  killed 
the  force  and  spirit  of  the  law  of  Moses  by  their 
vain  traditions.  The  warnings  of  the  prophets 
were  unheeded,  and  the  prophets  themselves 
were  stoned  and  murdered.  The  earnest  appeals 
of  Lehi,  the  sharp  reproofs  of  Ezekiel,  the 
prophetic  pleadings  of  Jeremiah  as  well- as  the 
poetic  fire  and  more  splendid  prophecies  of 
Isaiah  could  do  no  more  than  to  bring  them  to 
a  partial  repentance. 

These  means  of  correction  failing,  there  was 
occasional  chastisement  administered  in  wars, 
partial  famines  and  seasons  of  captivity,  to 
remind  them  that  justice  was  not  dead,  though  at 
times  it  appeared  to  sleep,  and  as  a  foretaste  of 
the  terrible  wrath  which  would  overtake  them  if 
they  persisted  in  their  rebellion  and  wickedness. 
But  all  this  was  of  no  avail.  Neither  the  instruc- 
tions of  wise  teachers,  nor  reproofs  of  special 
messengers  from  God  were  sufficient  to  bring 
them  to  repentance:  Neither  moving  eloquence, 
nor  prophetic  warnings,  nor  inspired  portrayals 
of  certain  calamities  could  soften  their  obdurate 
hearts.  Even  chastisement  failed  to  produce  any 
permanent  reformation. 

Finally,  the  Son  of  God  came  among  them; 
but  him  they  rejected,  accused  and  condemned 
of  blasphemy,  before  their  senate,  and  sentenced 
him  who  did  no  sin  to  death;  led  him  before 
Pontius  Pilate,  the  Roman  judge,  and,  under 
the  pressure  of  popular  clamor,  compelled  that 


REPENTANCE. HISTORICAL    ILLUSTRATION.       169 

functionary  of  the  Roman  government,  against 
the  sense  of  his  better  judgment,  to  sign  the 
warrant  for  his  death;  and  then,  amid  the  cry 
of  "Let  his  blood  be  upon  us  and  our  children," 
led  him  away  to  his  crucifixion. 

The  climax  of  their  apostasy  and  rebellion  had 
now  been  reached.  Nothing  more  to  their 
damnation  could  they  add.  They  had  sowed  the 
wind,  they  must  now  reap  the  whirlwind.  So 
they  have.  The  full  fury  of  outraged  justice  and 
righteousness  broke  upon  them  with  a  force  that 
was  irresistible.  The  Romans  under  Titus 
besieged  their  city,  Jerusalem,  and  successfully 
cut  off  all  supplies  of  food  or  assistance  from 
the  surrounding  country.  To  the  horrors  of  war 
waged  by  the  Romans  was  added  that  of  civil 
conflict  within  the  walls  of  the  city,  more  fruitful 
in  calamity  and  cruelty  than  the  actual  conflict 
with  the  Roman  soldiery.  As  if  of  distress  there 
was  not  already  enough,  famine  preyed  upon 
them,  and  a  million  people  perished  from  linger- 
ing starvation.  If  men  were  brutal,  women 
became  fiendish,  and  fed  upon  the  flesh  of  their 
own  offspring.* 


*  An  incident  of  this  kind  is  thus  related  by  Josephus  :  "  There 
was  a  certain  woman  who  dwelt  beyond  Jordan ;  her  name  was 
Mary,  her  father  was  Eleazar,  of  the  village  of  Bethezob,  which 
signifies  the  house  of  Hyssop.  She  was  eminent  for  her  family  and 
her  wealth,  and  had  fled  away  to  Jerusalem  with  the  rest  of  the 
multitude,  and  was  with  them  besieged  therein  at  this  time.  The 
7 


170  THE    GOSPEL. 

other  effects  of  this  woman,  had  been  already  seized  upon,  such,  I 
mean,  as  she  had  orought  with  her  out  of  Persia,  and  removed  to 
the  city.  What  she  had  treasured  up  besides,  as  also  what  food  she 
contrived  to  save,  had  also  been  carried  off  by  the  rapacious  guards, 
who  came  every  day,  running  into  her  house  for  that  purpose.  This 
put  the  poor  woman  into  a  very  great  pas.-ion,  and,  by  the  frequent 
reproaches  and  imprecations,  she  cast  at  these  rapacious  villains,  she 
had  provoked  them  to  anger  against  her  ;  but  none  of  them — either 
out  of  the  indignation  she  bad  raised  against  herself,  or  out  of  con- 
sideration for  her  case — would  take  away  her  life  :  and,  if  she  found 
any  food,  she  perceived  her  labors  were  for  others,  and  not  for  her- 
self, and  it  was  now  become  impossible  for  her  anyway,  to  find  any 
more  food,  while  the  famine  pierced  through  her  very  bowels  and 
marrow,  when  also  her  passions  were  fired  to  a  degree  beyond  the 
famine  itself;  nor  did  she  consult  with  anything,  but  with  her 
passions  and  the  necessity  she  was  in.  She  then  attempted  a  most 
unnatural  thing — and  snatching  up  her  son,  who  was  a  child, 
sucking  at  her  breast,  she  said,  '  0,  thou  miserable  infant!  for  whom 
shall  I  preserve  thee  in  this  war,  this  famine,  and  this  sedition?  As 
to  the  war  with  the  Romans,  if  they  preserve  our  lives,  we  must  be 
slaves.  This  famine  also  will  destroy  us  even  before  that  slavery 
comes  upon  us.  Yet  are  these  seditious  roguee  more  terrible  than 
the  other.  Come  on ;  be  thou  my  food,  and  be  thou  a  fury  to  these 
seditious  varlets,  and  a  by-word  to  the  world,  which  is  all  that  is 
now  wanting  to  complete  the  calamities  of  the  Jews.'  As  soon  as 
she  had  said  this,  she  slew  her  son,  and  then  roasted  him,  and  ate 
the  one-half  of  him,  and  kept  the  other  half  by  her,  concealed. 
Upon  this  the  seditious  came  in,  presently  j  and,  smelling  the  horrid 
scent  of  this  food,  they  threatened  her,  that  they  would  cut  her 
throat  immediately  if  she  did  not  show  them  what  food  she  had 
gotten  ready.  She  replied  that  she  had  '  saved  a  very  fine  portion 
for  them;'  and,  wiihal,  uncovered  what  was  left  of  her  son.  Here- 
upon they  were  seized  with  a  horror  and  amazement  of  mind,  and 
stood  astonished  at  the  sight,  when  she  said  to  them  : '  Come  eat  of  this 
food  for  I  have  eaten  of  it  myself.  Do  not  you  pretend  to  be  either 
more  tender  than  a  woman,  or  more  compassionate  than  a  mother  ; 
but  if  you  be  so  scrupulous  and  do  abominate  this  my  sacrifice,  as  I 
have  eaten  the  one  half,  let  the  rest  be  preserved  for  me  also.' 
After  which  those  men  went  out  trembling,  being  never  so  much 


REPENTANCE. HISTORICAL    ILLUSTRATION.       171 

At  last  the  Romans  forced  an  entrance  into  the 
city,  and  they  with  sword  and  flame  were  per- 
mitted to  complete  the  ruin  so  well  nigh  accom- 
plished by  the  Jews  themselves.  The  beautiful 
temple  was  thrown  down  so  that  not  one  stone 
was  left  upon  another  which  had  not  been  thrown 
down.  This  was  done  by  the  Roman  soldiery  in 
their  mad  search  for  gold.  Jerusalem  was  laid 
waste  and  desolate.  Hundreds  of  thousands  of 
her  people  were  put  to  death,  and  the  remainder 
of  them  taken  into  captivity,  or  driven  into  exile. 

From  that  time  until  now,  for  more  than 
eighteen  centuries,  they  have  remained  a  broken, 
scattered  people;  despised,  hated,  distrusted, 
unfriended,  oppressed;  a  hiss  and  a  by-word  in 
every  land  where  they  have  sought  a  home. 
They  have  learned  by  a  sad  experience  that  it  is 
a  terrible  thing  to  reject  the  tender  mercies  of 
God,  and  fall  under  his  displeasure. 

Turning  again  to  the  Western  hemisphere,   we 


affrighted  at  anything  as  they  had  been  at  this,  and  with  some 
difficulty  they  left  the  rest  of  that  meat  to  the  mother.  Upon 
which  the  whole  city  was  full  of  this  horrid  action  immediately  ; 
and  while  everybody  laid  this  miserable  case  before  their  own  eyes, 
they  trembled,  as  if  this  unheard  of  action  had  been  done  by  them- 
selves. So,  that  those  that  were  thus  distressed  by  the  famine,  were 
very  desirous  to  die ;  and  those  who  were  already  dead  were 
esteemed  happy,  because  they  had  not  lived  long  enough,  either  to 
hear  or  to  see  such  miseries."  (Wars  of  the  Jews;  Josephus,  Book 
VI:  chapter  iii.) 

I  advise  my  readers  to  compare  this  incident  and  other  calamities 
—described  by  Josephus  in  these  "  Wars  of  the  Jews"— with  the 
prophecies  which  foretold  these  evils,  found  in  Deuteronomy,  xxviii. 


172  THE    GOSPEL. 

have  the  experience  of  Israel  in  the  East  dupli- 
cated in  that  of  the  Nephites  and  Lamanites; 
the  same  lesson  is  taught  by  their  experience, 
viz.,  that  it  is  a  fearful  thing  to  rebel  against 
God,  and  reject  and  fight  against  his  truth.  The 
half-naked  American  savage,  with  the  desolation 
that  surround  him  in  a  splendid  land  (I  mean  at 
the  time  it  was  discovered  by  the  Europeans) 
and  filled  as  it  is  with  the  ruins  that  testify  to 
the  grandeur  of  his  departed  glory,  is  a  warning 
of  deep  significance  to  the  nations  now  in  the 
zenith  of  their  power,  not  to  follow  in  his  foot- 
steps and  reject  the  counsels  of  God  against 
themselves. 

What  shall  I  say  of  the  cities  of  Tyre  and 
Sidon,  of  Nineveh  with  her  hundred  gates;  of 
Babylon,  "the  glory  of  kingdoms,  the  beauty  of 
the  Chaldees  excellence,"  with  her  mighty  walls, 
her  strong  gates  and  towers,  her  palatial  resi- 
dences, her  magnificent  temples,  her  hanging 
gardens,  the  wonder  and  admiration  of  all  who 
beheld  them!  Where  are  all  these?  Crumbled 
into  shapeless  heaps  of  ruins  that  are  scarcely 
sufficient  to  show  where  they  once  stood — noth- 
ing left  of  them  but  their  names.  Where, 
too,  are  the  grand  empires  of  Assyria  and  Baby- 
lon, of  Egypt  and  Persia,  of  Macedonia  and 
Greece?  and,  lastly,  where  is  Rome,  the  most 
stupendous  political  fabric  yet  constructed  by  the 
wit  of  man — where  are  all  these?  Where  is  their 
strength,  their  glory,  their  .pride — nay,  I  ask 


REPENTANCE. HISTORICAL    ILLUSTRATION.       178 

more,  where  are  the  principles  that  formed  the 
basis  of  their  constitutions,  the  ideas  by  which 
they  were  governed — principles  which  they 
expected  would  forever  perpetuate  their  institu- 
tions— where  are  all  these  things,  as  well  as  the 
empires  themselves?  Like  the  gorgeous  temples, 
and  cloud-capped  towers  of  the  cities  we  have 
named,  they  have  dissolved  into  thin  air,  like  the 
baseless  fabric  of  an  empty  vision.  Look  at 
your  maps  of  today,  and  you  shall  find  no  line  or 
trace  of  them,  not  even  of  the  boundaries  which 
once  marked  the  extent  of  their  dominion.  All 
is  lost  except  their  names  and  their  history.  As 
in  the  sight  of  God  the  mountains  are  as  unsta- 
ble and  transient  as  the  clouds,  so  nations  rise 
and  pass  away.  But  seek  out  the  causes  of  their 
dissolution,  look  well  into  it,  and  you  will  find 
that  these  nations  no  less  than  the  children  of 
Israel,  both  Jews  and  Nephites,  were  guilty  of 
violating  righteous  principles,  as  they  understood 
them,  of  refusing  to  repent,  and  of  rejecting  the 
counsels  of  God,  and  fighting  against  his  truth. 
They  were  guilty  of  oppression,  pride,  licentious- 
ness; they  tyrannized  over  the  meek  and  lowly; 
they  wrung  from  the  hands  of  the  poor  the  wealth 
their  labor  created,  that  they  might  consume  it 
upon  their  lusts.  These  abominations  were  the 
causes  of  their  overthrow,  and  as  one  reviews  the 
rise  and  fall  of  great  kingdoms,  republics,  and 
splendid  empires,  he  concludes  that  Byron  might 
well  say — 


174  THE    GOSPEL. 

There  is  the  moral  of  all  human  tales; 

"Pis  but  the  same  rehearsal  of  the  past ; 
First  freedom,  and  then  glory — when  that  fails, 

Wealth,  vice,  corruption — barbarism  at  last :    • 
And  history  with  all  her  volumes  vast 

Hath  buttone  page ! 

What  lessons  are  here  spread  out  for  the  read- 
ing of  the  nations  today!  True,  they  might  be 
offended  if  one  should  tell  them  that  there  was 
danger  threatening  them  for  their  wickedness,  for 
they  esteem  themselves  righteous;  so  did  the 
people  of  the  ancient  cities  and  kingdoms  I  have 
named.  It  might  be  held  treasonable,  to  say 
that  the  present  governments,  which  encumber 
the  earth,  will  pass  away  like  the  others  have — 
like  the  chaff  of  the  summer's  threshing  floor — for 
they  think  they  have  laid  the  foundation  of  their 
respective  political  fabrics  on  so  sure  a  basis, 
that  they  will  be  perpetuated  forever.  So  thought 
the  Babylonians,  the  Greeks,  and  especially  the 
Romans;,  but  they  have  passed  away,  and  have 
left  nothing  behind  them,  but  their  names  and 
the  lessons  which  their  follies  and  crimes  teach. 

But  I  fear  you  have  forgotten  in  this  long 
digression  the  subject  in  hand — repentance.  Of 
the  things  I  would  have  you  remember,  this  is 
the  sum:  True  repentance  is  sincere  sorrow  for 
sin,  accompanied  by  a  firm  resolution  to  forsake 
that  which  is  evil.  The  legitimate  fruits  of  such 
sorrow — repentance,  is  a  reformation  of  life. 
And  if,  peradventure,  through  weakness  of  human 


BAPTISM.  175 

nature  one  should  fall  into  transgression,  even 
after  setting  his  heart  to  work  righteousness,  let 
him  not  be  discouraged,  but  repeat  his  repent- 
ance, and  I  believe  the  experiences  I  have 
pointed  out  in  these  pages,  both  individual  and 
national,  demonstrate  that  God  is  good,  and 
"goodness  still  delighteth  to  forgive."  He  is 
merciful  and  willing  to  pardon  abundantly  those 
who  are  sorry  for  their  offenses,  and  will  make  a 
manly  effort  to  reform.  But  on  the  other  hand, 
those  who  mock  him,  and  presumptuously  sin, 
thinking  to  impose  upon  his  long-suffering,  have 
need  to  fear,  both  persons  and  nations,  for  all 
history  teaches  that  it  is  a  fearful  thing  to  fall 
under  the  displeasure  of  the  Most  High. 


CHAPTER  XXI. 

BAPTISM. 

i  4  ^XCEPT  a  man  be  born  again  he  cannot  see 
the  kingdom  of  God."*  Such  was  the 
statement  of  Jesus  to  Nicodemus,  a  Pharisee,  and 
a  ruler  of  the  Jews,  who  came  to  Jesus  by  night 
to  be  taught  of  him.  The  statement  of  the  Son 
of  God  created  no  little  astonishment  in  the  mind 
of  Nicodemus,  and  he  inquired  if  a  man  could  be 
born  again  when  he  was  old;  could  he  enter  a 
second  time  into  his  mother's  womb  and  be 


*John  iii:  3. 


176  THE    GOSPEL. 

born.  Jesus  then  gave  an  answer  which  was 
explanatory  of  his  first  statement:  "Except  a 
man  be  born  of  water  and  of  the  Spirit  he  can- 
not enter  into  the  kingdom  of  God."* 

There  can  be  no  question  about  being  "born  of 
water, "  here  alluded  to,  having  reference  to  water 
baptism  administered  to  those  who  accept  the 
Gospel,  and  which,  as  administered  for  the  first 
three  centuries  of  the  Christian  era,  represented, 
most  completely,  a  birth.  The  candidate  for 
baptism  being  led  down  into  the  water,  had  his 
whole  person  immersed  in  it,  then  he  was 
brought  forth  from  that  element,  and  gasped 
again  the  breath  of  life.  In  order  that  the 
resemblance  of  a  birth  in  this  may  be  clearly 
seen,  I  would  remind  my  readers  that  the  infant, 
previous  to  its  birth,  and  while  in  its  mother's 
womb,  lives  in  the  element  of  water,  and  is 
nourished  by  the  generous  tide  of  life  which 
courses  through  her  veins  and  visits  her  heart. 
At  birth,  that  life  which  was  connected  with  the 
mother  is  severed,  the  offspring  comes  forth  from 
the  womb,  from  the  element  of  water,  and 
breathes  the  air,  which  then  becomes  essential  to 
its  existence — it  is  born  into  this  world.  The 
likeness,  in  a  general  way,  between  this  natural 
birth  and  Christian  baptism,  as  described  above, 
is  sufficiently  obvious.  In  both  instances  the 
persons  are  brought  from  one  element  into 

*  John  iii  :  5. 


BAPTISM.  177 

another,  from  the  water  in  which  they  existed 
into  the  atmosphere. 

Many  and  various  have  been  the  views  held 
respecting  this  ordinance,  as  to  its  necessity,  its 
object,  to  whom  it  should  be  administered,  and 
the  manner  in  which  it  should  be  performed. 
Differences  of  opinion  on  this  subject  have  led 
to  schisms  in  the  Christian  world,  and  new  sects 
have  been  formed,  and  that  because  of  peculiar 
views  held  in  respect  to  baptism.  But  with  those 
who  are  willing  to  take  as  authority  absolute, 
the  teachings  of  revelation  as  contained  in  the 
Bible,  and  more  especially  the  revelations  of  the 
Lord  in  these  days,  there  need  be  no  confusion 
in  relation  to  any  of  these  questions  that  have 
perplexed  men  in  regard  to  this  ordinance. 

The  necessity  of  water  baptism  may  be  main- 
tained upon  the  broad  grounds  that  it  is  a  com- 
mandment from  God;  for,  as  I  have  already 
shown  in  preceding  chapters,  the  conditions  of 
man's  salvation  may  be  summed  up,  in  general 
terms,  thus — the  implicit  and  complete  obedience 
to  the  commandments  of  God;  and,  as  it  can  be 
proven  that  baptism  is  a  general  commandment 
to  all  who  would  be  saved,  therefore  it  follows 
that  baptism  must  be  one  of  the  things  necessary 
to  salvation. 

That  baptism  is  a  general  commandment  all 
may  learn  who  will  take  the  trouble  to  make 
inquiry  in  respect  to  it.  John  the  Baptist 
informs  us  that  God  sent  him  to  baptize  with 


178  THE    GOSPEL. 

water  and  to  testify  of  him  who  was  to  come 
after  him,  and  who  was  to  baptize  with  the  Holy 
Ghost;*  and  those  who  refused  to  hearken  to  his 
teachings  and  to  be  baptized  of  him  "rejected 
the  counsels  of  God  against  themselves,  "f 

Jesus,  himself,  also,  had  those  baptized  who 
accepted  his  teachings;  and,  indeed,  soon  after 
he  began  his  public  ministry,  it  was  commonly 
reported  that  he  made  and  baptized  more  dis- 
ciples than  John, |  and  when  he  gave  his  last 
great  commission  to  his  apostles,  just  on  the  eve 
of  his  departure  from  them,  he  said: 

"Go  ye  therefore,  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of 
the  Son  and  of  the  Holy  Ghost:  teaching  them 
to  observe  all  things  whatsoever  I  have  com- 
manded you.  "§ 

When  the  apostles  began  the  execution  of  this 
commission,  which  was  during  the  first  pentecost 
after  it  was  given  them,  Peter  commanded  those 
who  had  been  converted  through  his  teachings, 
to  be  baptized  in  the  name  of  Jesus  Christ  for 
the  remission  of  their  sins,  and  then  he  promised 
them  the  Holy  Ghost.  ||  Thus  we  see  there  can 
be  no  question  as  to  baptism  being  a  general 
commandment,  and  one  of  the  conditions  of 
man's  salvation,  and  that  being  true,  how  can 
that  condition  be  neglected  and  still  the  blessing 
of  salvation  obtained? 


*  John  i:  33.      f  Luke  vii :  30-     J  John  iv:  1,2.     §Matt.  xxviii  : 
19,  20.      ||  Acts  ii  :  37,  38. 


BAPTISM.  179 

I  may  say  further,  by  way  of  argument  on  the 
necessity  of  baptism,  that  one  may  reasonably 
conclude  that  the  Lord  does  not  deal  with  non- 
essentials,  or  require  that  which  is  not  necessary 
of  his  children;  therefore  from  the  fact  that  God 
has  commanded  men  to  be  born  again,  as  well  of 
water  as  of  the  Spirit;  in  other  words,  to  be 
baptized  of  both  water  and  the  Spirit,  it  may  be 
taken  for  granted  that  this  baptism  is  essential 
to  salvation.  To  question  it  being  necessary,  to 
say  nothing  of  thrusting  it  aside  as  non-essential, 
is  to  sit  in  judgment  upon  the  wisdom  of  God, 
who  has  ordained  it  as  a  means  of  salvation  to 
man. 

Is  it  necessary  to  be  born  naturally  in  order  to 
obtain  life?  All  will  answer:  "Yes,  we  know  of 
no  other  way,  no  other  means  by  which  life  is 
obtained."  So  likewise  is  it  necessary  that  men 
should  be  born  into  the  heavenly  kingdom,  as 
well  of  water  as  of  the  Spirit,  in  order  to  attain 
unto  spiritual  life  in  the  kingdom  of  God;  and 
without  being  born  of  the  water  and  of  the  Spirit, 
Jesus  himself  declares  that  the  kingdom  of  God 
cannot  be  seen,  it  cannot  be  entered  into — * 
therefore  baptism  must  be  necessary  to  an 
entrance  into  the  kingdom  of  God;  and  as  there 
is,  and  can  be,  no  salvation  outside  of  that  king- 
dom, baptism  must  be  necessary  to  salvation. 
Not  that  there  is  saving  virtue  in  the  water  itself, 


*  John  iii :  3,  5. 


180  THE    GOSPEL. 

but  the  ordinance  derives  its  virtue  from  the 
fact  of  its  being  appointed  by  the  Lord  as  a 
means  of  grace  to  man. 

Again,  I  would  ask,  is  a  forgiveness  of  sins 
necessary  to  salvation?  I  think  there  can  be  but 
one  answer  to  that  question,  and  that  in  the 
affirmative.  Now,  we  are  informed  by  both 
Mark  and  Luke  that  John  the  Baptist  "Did 
baptize  in  the  wilderness,  and  preach  the  baptism 
of  repentance  for  the  remission  of  sins;"  and 
Peter  commanded  the  multitude  on  Pentecost  to 
"repent  and  be  baptized  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins;"*  hence  it 
appears  that  baptism  is  the  means  appointed 
through  which  forgiveness  of  sins  is  obtained, 
and  since  it  is  evident  that  men  cannot  be  saved 
in  their  sins,  and  remission  of  sins  comes 
through  baptism,  therefore  baptism  is  necessary 
to  salvation. 

The  necessity  of  baptism  is  further  demon- 
strated in  the  experience  of  Paul  and  the  devout 
Gentile,  Cornelius,  as  related  in  the  Acts  of  the 
Apostles.  It  will  be  remembered  that  Paul,  at 
first,  was  a  great  persecutor  of  the  saints,  and 
that,  while  on  the  way  to  Damascus  for  the 
purpose  of  persecuting  them,  the  Lord  Jesus 
appeared  unto  him,  in  a  pillar  of  light,  above 
the  brightness  of  the  sun,  and  demanded  of 


•Actsii:  38. 


BAPTISM.  181 

Paul,  "why  persecutest  thou  me?"  To  which 
the  trembling  Paul  said,  "who  art  thou,  Lord?" 

"I  am  Jesus  whom  thou  persecutest,"  was  the 
reply.  "  Lord,"  said  Paul,  "what  will  thou 
have  me  to  do?"  "And  the  Lord  said  unto  him, 
arise  and  go  into  the  city,  and  it  shall  be  told 
thee  what  thou  must  do. " 

Then  the  Lord  sent  an  angel  to  his  servant, 
Ananias,  living  in  Damascus,  and  directed  him 
to  go  to  Paul;  and  when  Ananias  came  into  the 
presence  of  Paul,  after  announcing  to  him  that 
the  Lord  had  chosen  him  for  a  witness  for  him- 
self, he  said:  "And  now,  why  tarriest  thou?  arise 
and  be  baptized,  and  wash  away  thy  sins,  calling 
on  the  name  of  the  Lord."* 

Thus  Paul  learned  what  the  Lord  would  have 
him  to  do;  and  is  it  not  a  fair  inference  that  it  is 
necessary  for  all  sinners  to  do  likewise,  viz.,  to 
be  baptized,  and  wash  away  their  sins? 

Cornelius,  the  devout  Gentile  to  whom  we  have 
alluded,  was  a  man  who  prayed  much,  gave  alms 
to  the  poor,  and  indeed  was  especially  loved  of 
the  Lord.  An  angel  was  at  last  sent  to  him,  to 
assure  him  that  his  alms  and  his  prayers  had 
come  up  in  remembrance  before  the  Lord,  and 
this  messenger  also  told  him  to  send  men  to 
Joppa  where  he  would  find  one  Peter,  "And  he 
shall  tell  thee  what  thou  oughtest  to  do,nf  or, 


*  Acts  ix.  ch.;  also  the  xxii.  and  xxvi.  chapters  same  book, 
f;  Acts  x  :  6. 


182  THE    GOSPEL. 

as  Peter  afterwards  expressed  it,  in  relating  the 
circumstance  to  his  fellow  apostles — "send  men 
to  Joppa,  and  call  for  one  Simon,  whose  surname 
is  Peter;  who  shall  tell  thee  words,  whereby  thou 
and  all  thy  house  shall  be  saved."* 

After  Peter  went  into  the  house  of  this  devout 
Gentile  and  heard  of  the  mercies  of  God  to  him, 
he  preached  Christ  unto  him  and  his  household, 
and  as  he  spake  of  Jesus  and  the  plan  of  salva- 
tion wrought  out  for  mankind  by  him,  the  Holy 
Ghost  was  poured  out  upon  them  as  a  witness  to 
Peter  that  the  Gospel  was  for  the  Gentiles  as  well 
as  for  the  Jews.  Then,  turning  to  those  that 
were  with  him,  Peter  said:  "Can  any  man  for- 
bid water,  that  these  should  not  be  baptized, 
which  have  received  the  Holy  Ghost  as  well  as 
we?  And  he  commanded  them  to  be  baptized  in 
the  name  of  the  Lord,  "f 

Notwithstanding  the  general  righteousness  of 
Cornelius,  and  his  acceptance  with  God,  it 
became  necessary  that  he  should  be  instructed  in 
the  Gospel,  and  taught  words  whereby  he  and  his 
house  should  be  saved;  and,  in  connection  with 
other  things  that  they  were  taught  as  necessary 
for  their  salvation,  was  baptism. 

Paul,  in  writing  to  the  Corinthian  saints,  uses 
this  expression,  which  to  the  world  sounds 
strange  and  incomprehensible:  "Else  what  shall 


»Acts  xi :  13,  14.       fActs  x :  47, 


BAPTISM.  183 

they  do  which  are  baptized  for  the  dead,  if  the 
dead  rise  not  at  all?  Why  are  they  then  baptized 
for  the  dead?"*  And  if  baptism,  as  some  main- 
tain, is  not  essential  to  salvation,  I  would  ask, 
why  then  was  it  considered  necessary,  by  the 
primitive  Christians,  that  there  should  be  such  a 
thing  as  baptism  for  the  dead?f  Is  it  not  con- 
clusive, that  if  it  was  necessary  for  some  one  to 
be  baptized  for  the  dead  who  had  not  had  the 
privilege  of  attending  to  that  ordinance  for  them- 
selves, that  baptism  is  essential  to  salvation? 

But  now  to  come  to  the  most  positive  of  all 
passages  in  the  New  Testament  upon  this  sub- 
ject: Jesus  when  he  commissioned  his  apostles 
used  this  language:  "Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  every  creature.  He 
that  believeth  and  is  baptized  shall  be  saved; 
but  he  that  believeth  not"  [and  consequently 
fails  to  repent,  be  baptized  or  perform  any  other 
act  of  obedience]  "shall  be  damned. "J  Here 
the  matter  is  before  us  in  the  most  unequivocal 
terms;  those  who  believe  and  are  baptized  have 
the  sure  promise  of  God  that  they  shall  be  saved; 
while  those  who  believe  not,  and  therefore  are 
not  baptized,  are  threatened  with  condemnation. 

I  have  thus  far,  confined  my  illustrations  and 
arguments — upon  the  necessity  of  baptism — to 

*  I  Cor.  xv:  29. 

f  The  subject  of  salvation  for  the  dead  is  treated  at  length  in  a 
subsequent  chapter,  hence  I  enter  into  no  explanation  her*. 
J  Mark  xvi :  15,  16. 


184  THE  GOSPEL. 

the  Jewish  scriptures.  I  have  done  so,  because 
the  young  Elders,  into  whose  hands  this  work 
will  fall,  will  doubtless  be  called  upon  to  teach 
this  principle,  and  support  it  in  the  main,  upon 
the  authority  of  what  is  written  in  the  Bible. 
But  if  we  turn  to  the  Nephite  scriptures,  the 
Book  of  Mormon,  we  shall  find  it  sustains  the 
same  views  in  respect  to  the  necessity  of  bap- 
tism, as  the  Jewish  scriptures. 

The  Lord  revealed  to  the  first  Nephi,  in  a 
vision,  very  much  of  the  life  and  labors  of  the 
Son  of  God,  although  the  said  Nephi  flourished 
in  the  fifth  century  B.  C.  Among  other  things, 
it  was  revealed  to  him,  that  the  Son  of  God 
would  be  baptized  in  water  by  a  prophet  who 
should  be  raised  up  for  that  purpose.  Subse- 
quently, when  Nephi  desired  to  impress  his 
brethren  with  the  importance  and  necessity  of 
baptism,  he  said: 

"I  would  that  ye  should  remember  that  I  have 
spoken  unto  you  concerning  that  prophet  which 
the  Lord  showed  unto  me,  that  should  baptize 
the  Son  of  God,  which  should  take  away  the  sins 
of  the  world.  And  now,  if  the  Lamb  of  God,  he 
being  holy,  should  have  need  to  be  baptized  by 
water,  to  fulfill  all  righteousness,  O  then,  how 
much  more  need  have  we,  being  unholy,  to  be 
baptized,  yea  even  by  water.  And  now  I  would 
ask  of  you,  my  beloved  brethren,  wherein  the 
Lamb  of  God  did  fulfill  all  righteousness  in  being 
baptized  by  water?  Know  ye  not  that  he  was 


BAPTISM.  185 

holy.  But  notwithstanding  he  being  holy,  he 
showeth  unto  the  children  of  men,  that  according 
to  the  flesh,  he  humbleth  himself  before  the 
Father,  and  witnesseth  unto  the  Father  that  he 
would  be  obedient  unto  him  in  keeping  his 
commandments.  *  *  *  And  again,  it  showeth 
unto  the  children  of  men  the  straightness  of  the 
path,  and  the  narrowness  of  the  gate,  by  which 
they  should  enter,  he  having  set  the  example 
before  them.  And  he  said  unto  the  children  of 
men,  Follow  thou  me.  Wherefore,  my  beloved 
brethren,  can  we  follow  Jesus,  save  we  be  willing 
to  keep  the  commandments  of  the  Father?  And 
the  Father  said,  Repent  ye,  repent  ye,  and  be 
baptized  in  the  name  of  my  beloved  Son.  And 
also,  the  voice  of  the  Son  came  unto  me,  saying, 
He  that  is  baptized  in  my  name,  to  him  will  the 
Father  give  the  Holy  Ghost,  like  unto  me; 
wherefore  follow  me,  and  do  the  things  ye  have 
seen  me  do.  "* 

The  first  Alma's  teachings  are  in  accord  with 
this:  "And  now  I,  Alma,  do  command  you  in 
the  language  of  him  who  hath  commanded  me, 
that  ye  observe  to  do  the  words  which  I  have 
spoken  unto  you.  I  speak  by  way  of  command- 
ment unto  you  who  belong  to  the  church;  and  to 
those  who  do  not  belong  to  the  church,  I  speak 
by  way  of  invitation,  saying,  Come  and  be 

*  Book  of  Mormon,  II.  Nephi,  xxxi. 


186  THE    GOSPEL. 

baptized  unto  repentance,   that  ye    also    may    be 
made  partakers  of  the  fruit  of    the    tree    of  life."* 

The  plain  and  fair  inference  from  this  last 
clause  is,  that  those  who  refused  to  be  baptized, 
would  not  have  right  to  the  tree  of  life. 

Further  on  in  his  book,  he  says:  "And  not 
many  days  hence,  the  Son  of  God  shall  come  in 
his  glory;  *  *  *  And  behold  he  cometh  to 
redeem  those  who  will  be  baptized  unto  repent- 
ance through  faith  on  his  name,  "f 

Here,  again,  the  fair  inference  is,  that  those 
who  would  reject  baptism,  could  not  be  redeemed; 
hence  the  necessity  of  baptism. 

Turning  to  the  revelations  which  the  Lord  has 
given  in  this  dispensation,  in  which  he  commis- 
sioned men  to  preach  the  Gospel,  he  said:  "Go 
ye  into  all  the  world,  preach  the  Gospel  to  every 
creature,  acting  in  the  authority  which  I  have 
given  you,  baptizing  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost;  and  he 
that  believeth  and  is  baptized  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned.  "J 
J"  Still  more  emphatic,  perhaps,  because  it 
leaves  nothing  to  implication,  is  the  passage 
which  reads  (and  this,  too,  is  in  connection 
with  sending  out  men  to  preach  the  Gospel): 
"He  that  believeth  and  is  baptized  shall  be 


*Almaix:    26,  27.      fAlma  v:    61,62.      J  Doc.  'and  Cov.,  sec. 
Ixviii:  8-10. 


OBJECT  OF  BAPTISM.  187 

saved,  and  he  that  believeth  not,  and  is  not  bap- 
tized, shall  be  damned.  '* 

Thus  in  the    present  dispensation,  as    well    as 
in  the  former  ones,  committed    to    the    Jews    and 

Nephites,  the  necessity  of  baptism  is  beyond    all 
question. 


I 


CHAPTER  XXII. 

OBJECT    OF    BAPTISM. 

N  speaking  of  the  necessity  of  baptism  I  inci~ 
dentally  referred  to  the  object  of  the  ordinance 
also;  which  the  reader  will  doubtless  remember,  is 
for  the  remission  of  sins.  Such  was  the  object 
for  which  John  the  Baptist  administered  baptism. 
Mark  says:  "John  did  baptize  in  the  wilderness, 
and  preach  the  baptism  of  repentance  for  the 
remission  of  sins. "t  Luke  also  says:  "And  he 
[John]  came  into  all  the  country  about  Jordan, 
preaching  the  baptism  of  repentance  for  the 
remission  of  sins.  "J 

Here  it  may  be  a  proper  time  to  call  attention 
to  the  fact  that  many  seek  to  make  nice  distinc- 
tions between  the  baptism  of  John  and  what 
they  call  Christian  baptism;  that  is,  baptism  in 
the  name  of  Jesus  after  the  death  and  resurrec- 
tion of  Messiah,  by  which  members  were  admitted 
into  the  Kingdom  of  Christ.  The  controversy  on 

*  Doc.  and  Cov.,  sec.  cxii :  29.    f  Mark  i :  4.      {  Luke  iii :  3. 


188  THE    GOSPEL. 

this     subject    became    particularly    sharp    in    the 
sixteenth  century.      Zwingle  and  Calvin,    on    the 
one     hand,    maintained    that    the    two     baptisms 
were  identical,  and    for   the  same    purpose,     only 
that  John  baptized    in    the    name    of    the    future 
Messiah,     while     the     apostles    baptized    in    the 
name  of  the  Messiah  already  come;   on  the    other 
hand,     Luther,    Melancthon      and    the    Catholics 
maintained    there     was     an     essential    difference. 
The  latter  adopted  the  views    of   Tertullian,    who 
lived  about  the  close  of  the    second    century    and 
the  beginning  of    the    third.      To  the  baptism    of 
John,  Tertullian  ascribed  the    negative    character 
of     repentance,     and    to    Christian     baptism     the 
positive  impartation  of  a  new  life.      This  distinc- 
tion, it  is  maintained,   arises    from    the  words    of 
John  himself;  viz.,    "I  indeed    baptize   you    with 
water  unto  repentance;   but  he  that    cometh    after 
me  is  mightier  than  I,      *     *     *     he  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire."*     But  this 
reason  for  any  such  distinction  as  that  sought    to 
be  made  is  worthless  when  it  is  remembered  that 
while  Jesus  did  baptize  with  the  Holy  Ghost,  and 
commissioned  others  to  do  so,  still    that    baptism 
of  the  Spirit  did  not  supplant  water  baptism  for 
the  remission  of    sins.      It    was    simply  an    addi- 
tional principle  and  ordinance    to    the    doctrines 
taught  by  John;   and  Jesus  continued  to  authorize 
water  baptism  before    his  crucifixion,*  and    com- 


*  Matt,  iii :  11 ;  see  also  Luke  iii :  16,  and  John  i :  25. 


OBJECT  OF   BAPTISM.  189 

missioned  his  apostles  to  continue  it  after  he 
departed  from  them.*  The  New  Testament  is 
replete  with  instances  of  water  baptism  standing 
in  connection  with  though,  as  a  rule,  preceding 
the  baptism  of,  the  Holy  Spirit,  f  Whereas,  to 
make  the  words  of  John  quoted  a  valid  reason 
for  supposing  a  difference  between  the  baptism 
of  John  and  water  baptism  after  Jesus  was  resur- 
rected, it  would  be  necessary  to  prove  that  the 
baptism  of  the  Spirit  took  the  place  of  water 
baptism  as  administered  by  John,  which  is  con- 
trary to  the  facts  in  the  case,  as  already  noted. 

The  ordinance  of  baptism,  associated  with  the 
proclamation  of  the  Gospel,  in  any  age  of  the 
world,  is  always  the  same,  whether  taught  by 
Adam,  Enoch,  Noah,  Abraham,  Moses,  the 
Jaredite  or  Nephite  prophets  on  the  Western 
hemisphere,  or  by  John  the  Baptist  among  the 
Jews.  It  was  administered  in  the  same  manner, 
with  the  same  object  in  view,  and  with  the  same 
powers  and  graces  attending  it  before  the  cruci- 
fixion of  Messiah  as  after  that  event.  Only  those 
who  administered  it  before  Jesus  came  in  the 
flesh,  performed  the  ordinance  in  the  name  of  a 
future  Messiah,  while  those  who  have  officiated 
since  the  death  of  Jesus,  have  done  so  in  the 


*  John  iii :  22,  and  iv  :  1-3.      f  Matt,  xxviii  :  19,  and  Mark  xvi: 
15,16. 


190  THE   GOSPEL. 

name  of  the  Messiah  already  come;   and  that  is  a 
difference  of  little  moment.* 

One  thing  which  has  contributed  largely 
towards  creating  the  impression  that  a  difference 
existed  between  the  baptism  of  John  and  Chris- 
tian baptism,  is  the  account  given  in  Acts  of 
Paul's  finding  a  number  of  disciples — twelve  in 
all — at  Ephesus,  of  whom  he  asked  if  they  had 
received  the  Holy  Ghost  since  they  believed;  to 
which  they  replied,  they  had  not  so  much  as 
heard  of  the  Holy  Ghost.  "And  he  said  unto 
them,  unto  what  then,  were  ye  baptized?  And 
they  said,  unto  John's  baptism.  Then  said  Paul, 
John  verily  baptized  with  the  baptism  of  repent- 
ance, saying  unto  the  people,  that  they  should 
believe  on  him  who  should  come  after  him,  that 
is  on  Christ  Jesus.  When  they  heard  this,  they 
were  baptized  in  the  name  of  the  Lord  Jesus. 
And  when  Paul  had  laid  his  hands  upon  them, 
the  Holy  Ghost  came  on  them:  and  they  spake 
with  tongues  and  prophesied,  "f  The  fact  of 
Paul  rebaptizing  those  people,  who,  according 
to  their  statement,  had  been  baptized  "unto 


*  These  views  are  capable  of  the  strongest  proofs  from  the  writ- 
ings of  Moses  as  revealed  to  Joseph  Smith  and  now  contained  in 
the  Pearl  of  Great  Price ;  from  the  Book  of  Mormon,  Doctrine  and 
Covenants  and  also  from  the  Bible.  But  the  reader  will  find  a  sub- 
sequent chapter  on  "  The  History  of  the  Gospel "  in  which  the 
subject  is  treated  at  some  length,  and  to  that  chapter  the  reader  is 
here  referred  if  he  now  wishes  to  push  further  his  investigation. 

fActsxix:  1-6. 


OBJECT  OF  BAPTISM.  191 

John's  baptism,"  does  not  necessarily  argue  a 
difference  between  baptism  as  administered  by 
John  and  Christian  baptism.  The  circumstance 
of  this  rebaptism  may  be  reasonably  attributed 
to  other  causes. 

The  preaching  of  John  was  always  accompanied 
with  a  reference  to  one  who  should  follow  after 
him,  mightier  than  he  was,  whose  shoe  latchet 
he  esteemed  himself  unworthy  to  unloose:  and 
his  baptism  was  always  attended  by  the  declara- 
tion: "I,  indeed,  baptize  with  water  unto  repent- 
ance, but  he  that  cometh  after  me  is  mightier 
than  I;  *  *  *  he  shall  baptize  you  with  the 
Holy  Ghost."  So  the  apostle  Paul,  when  he 
found  these  disciples,  who  claimed  to  have  been 
baptized  unto  John's  baptism,  and  yet  had  not  so 
much  as  heard  of  the  Holy  Ghost,  he  might  well 
have  his  suspicions  as  to  the  validity  of  their 
baptism,  and  suspect  that  some  person,  but 
partially  acquainted  with  the  doctrine  of  John, 
and,  without  authority,  had  taken  it  upon  him- 
self to  baptize  these  parties.  Upon  these  sus- 
picions, and  in  order,  doubtless,  to  put  the 
validity  of  their  baptism  beyond  all  question,  he 
re-baptized  them  with  water,  and  then  followed 
the  baptism  of  the  Spirit.  This,  to  my  mind,  is 
the  most  reasonable  conclusion  to  come  to 
respecting  this  circumstance. 

But  now  to  return  to  the  subject  of  this  chap- 
ter— the  object  of  baptism: 

We  have  already  seen  in  the  first  paragraph  of 


192  THE    GOSPEL. 

this  chapter,  that  John  taught  that  baptism  was 
for  the  remission  of  sins.  If  we  turn  to  the 
teachings  of  the  apostles,  we  shall  find  that  they 
also  taught  that  baptism  was  for  that  purpose. 
In  'that  memorable  discourse  which  Peter 
preached  at  the  commencement  of  the  labor  of 
the  apostles,  after  the  departure  of  the  Master, 
when  the  people,  convinced  by  the  power  of  God 
which  rested  upon  the  apostles,  that  they  were 
commissioned  of  God  with  a  message  to  the 
world,  cried  out  as  with  one  voice — "Men  and 
brethren,  what  shall  we  do?" — he  replied: 
"Repent  every  one  of  you,  and  be  baptized  in 
the  name  of  Jesus  Christ,  for  the  remission  of 
sins."*  Surely  nothing  in  the  way  of  simplicity, 
plainness  or  positiveness  is  left  to  be  desired 
here.  He  who  runs  may  read,  and  the  wayfaring 
man  though  a  fool,  need  not  be  in  doubt  in 
respect  to  the  object  of  this  ordinance. 

Other  passages  in  the  New  Testament,  how- 
ever, are  in  harmony  with  this.  When  Ananias, 
in  obedience  to  the  commandment  from  the  Lord, 
went  to  the  afflicted  and  humbled  Paul  to  tell 
him  what  he  ought  to  do,  he  commanded  him  to 
arise  and  be  baptized,  and  wash  away  his  sins.f 

Again  it  is  said:  "Know  ye  not  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ  were 
baptized  into  his  death?  Therefore,  we  are 
buried  with  him  by  baptism  into  death:  that 


*  Acts  ii  :  38.     f^cts  xxii  :   16. 


OBJECT   OF   BAPTISM.  193 

like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life  *  *  *  knowing  this, 
that  our  old  man  is  crucified  with  him,  that  the 
body  of  sin  might  be  destroyed,  that  henceforth 
we  should  not  serve  sin."*  In  this  passage  also, 
as  well  as  in  those  previously  considered,  stands 
the  grand  truth  that,  connected  with  baptism  is 
the  crucifixion  of  the  old  man  of  sm,  the  des- 
truction of  "the  body  of  sin;"  and  that  as  Christ 
arose  from  the  grave  by  the  power  of  the  Father, 
so  those  who  in  baptism  have  been  buried  with 
Christ  should  also  rise  from  the  watery  grave  to 
a  newness  of  life.  What,  I  ask,  does  all  this  mean, 
if  it  does  not  mean  that  through  baptism  it  is 
ordained  that  men  receive  a  remission  of  sins, 
and  are  made  new  men  in  Christ  Jesus? 

If  we  turn  from  the  scriptures  to  the  traditions 
of  the  early  Christians,  we  shall  find  that  their 
understanding  of  the  subject  is  in  harmony  with 
the  observations  and  deductions  in  the  foregoing. 

Justin  Martyr,  who  wrote  about  the  middle  of 
the  second  century,  in  describing  the  customs 
observed  in  receiving  new  members  into  the 
Christian  societies,  says:  "Those  who  believe  and 
are  persuaded  that  the  things  we  teach  and 
inculcate  are  true,  and  who  profess  ability  thus 
to  live,  are  directed  to  pray  with  fasting,  and  to 
ask  of  God  the  forgiveness  of  their  former  sins. 


*  Romans  vi  :  3-6. 


194  THE   GOSPEL. 

*  *     *     Then  we  conduct  them  to  a  place  where 
there     is     water;      and      they      are     regenerated 
[baptized]  in  the  manner  in  which  we  have  been 
regenerated  [baptized]  ;   for  they  receive  a    wash- 
ing with  water  in  the  name  of  the  Father    of    all. 

*  *     *     This  washing  is  likewise  called    illumi- 
nation;  because  the    minds    of    those    who    have 
learned  these  things  are    enlightened."      He    then 
describes  the  manner  in  which  the  sacrament  of 
the     Lord's  supper   was     administered;   and  thus 
concludes:    "And    this  food  is  called    by    us    the 
Eucharist,   which  it  is  unlawful    for    any    one    to 
partake  of,   unless  he  believes    the  things    taught 
by  us  to  be  true,  and  has  been  washed  [baptized] 
with    the     washing    for    the    remission    of    sins  in 
regeneration,  and  lives  according  to   what    Christ 
has  taught."* 

Of  baptism  in  the  third  century  Dr.  Mosheim 
says:  "Baptism  was  publicly  administered  twice 
a  year,  to  such  candidates  as  had  gone  through  a 
long  preparation  and  trial;  and  none  were  present 
as  spectators  but  such  as  had  been  themselves 
baptized.  The  effect  of  baptism  was  supposed 
to  be  the  remission  of  sins."^ 

In  Maclaine's  translation  of  Dr.  Mosheim's 
Church  History  is  a  passage  from  Letter  Seventy- 
third,  of  Cyprian,  Bishop  of  Carthage,  in  which 


*  Second  Apology  of  Justin  Martyr.     Quoted  in  Murdock's  Mos- 
heim, 3d  ed.,  vol.  I.,  p.  137 — note, 
f  Murdock's  Mosheim,  vol.  I  (3d  edition),  p.  189. 


OBJECT  OF  BAPTISM.  195 

that  writer  says  (he  wrote  in  the  third  century): 
"It  is  manifest  where  and  by  whom  the  remission 
of  sin  conferred  in  baptism  is  administered:  They 
who  are  presented  to  the  rulers  of  the  church 
obtain  by  our  prayers  and  imposition  of  hands, 
the  Holy  Ghost." 

The  following  quotation  will  show  what 
importance  is  attached  to  baptism,  as  to  its 
necessity  and  object,  by  the  Roman  Catholic 
Church:  "Baptism  is  a  sacrament  absolutely 
necessary  for  all,  without  which  no  one  can  enter 
into  the  kingdom  of  God,  for  Jesus  Christ  has 
said,  'Amen,  amen,  I  say  to  thee,  unless  a  man 
be  born  again  of  water  and  of  the  Holy  Ghost, 
he  cannot  enter  into  the  kingdom  of  God.' 
Hence  it  was  not  enough  for  Saul  of  Tarsus, 
converted  on  the  road  to  Damascus,*  to  believe; 
nor  for  the  Chamberlain  of  Queen  Candace,  met 
on  the  road  by  Philip,  the  Deacon;^  they  had  to 
be  baptized  in  order  to  obtain  remission  of  their 
sins,  and  thus  be  in  the  way  of  salvation; 
therefore  in  the  Nicene  Creed  we  say:  "I. 
acknowledge  one  baptism  for  the  remission  of 
sins.  "J 

The  Book  of  Mormon,  which  we  have  found 
so  explicit  in  its  treatment  of  other  doctrines,  is 
none  the  less  so  in  respect  to  the  one  now  under 
discussion — the  object  of  baptism.  In  the 


*Actsix:18.       f  Acts  viii :  38.      $  Catholic  Belief  (Bruno  pp.  56, 
57.) 


196  THE   GOSPEL. 

teachings  of  Alma  we  have  the  following:  "Now, 
I  say  unto  you,  that  ye  must  repent,  and  be  born 
again;  for  the  Spirit  saith,  if  ye  are  not  born 
again,  ye  cannot  inherit  the  kingdom  of  heaven; 
therefore,  come  and  be  baptized  unto  repentance, 
that  ye  may  be  washed  from  your  sins."* 

It  is  written  of  the  third  Nephi,  that  just 
about  the  time  of  Messiah's  birth,  "he  went 
among  the  people,  and  also  many  others,  baptiz- 
ing unto  repentance,  in  the  which  there  were  a 
great  remission  of  sins,  "f 

This  work  he  continued  for  more  than  thirty 
years  after  the  sign  in  the  heavens  of  the  birth 
of  Messiah  had  been  given.  Mormon  says  of 
Nephi,  that  in  the  thirty  and  third  year  after 
the  birth  of  the  Messiah,  "he  preached  unto  them 
repentance,  and  remission  of  sins.  Now  I  would 
have  you  to  remember,  also,"  says  Mormon, 
"that  there  were  none  brought  unto  repentance, 
who  were  not  baptized  with  water;  therefore 
there  were  ordained  of  Nephi,  men  unto  this 
ministry,  that  all  such  as  should  come  unto  them, 
should  be  baptized  with  water,  and  this  as  a 
witness  and  testimony  before  God,  and  unto  the 
people,  that  they  had  repented  and  received  a 
remission  of  their  sins.  "J 

Lastly,  in  closing  up  his  abridgment  of  the 
writings  of  the  third  Nephi,  Mormon  says: 
"Hear  the  words  of  Jesus  Christ,  the  Son  of  the 

*  Alma  vii :  14.     f  III.  Nephi,  i  :  23.      +  III.  Nephi,  vii :  23-25. 


OBJECT   OF   BAPTISM.  197 

living  God:  *  *  *  Turn,  all  ye  Gentiles, 
from  your  wicked  ways,  and  repent  of  your  evil 
doings,  of  your  lyings  and  deceivings,  and  of 
your  whoredoms,  and  of  your  secret  abomina- 
tions, and  your  idolatries,  and  of  your  murders, 
and  your  priestcrafts,  and  your  envyings,  and 
your  strifes,  and  from  all  your  wickedness  and 
abominations,  and  come  unto  me,  and  be 
baptized  in  my  name,  that  ye  may  receive  a 
remission  of  your  sins,  and  be  filled  with  the 
Holy  Ghost,  that  ye  may  be  numbered  with  my 
people  who  are  of  the  house  of  Israel."* 

Turning  now  to  the  revelations  which  the  Lord 
has  given  on  this  subject,  in  the  dispensation 
of  the  Gospel  committed  to  men  in  our  day,  we 
find  the  Lord  saying  to  Martin  Harris:  "And  of 
tenets  thou  shalt  not  talk,  but  thou  shalt  declare 
repentance  and  faith  on  the  Savior,  and  the 
remission  of  sins  by  baptism  and  by  fire,  yea, 
even  the  Holy  Ghost,  "f 

In  a  revelation  to  W.  W.  Phelps  we  hear  the 
Lord  saying:  "And  thou  shalt  be  ordained  by 
the  hand  of  my  servant  Joseph  Smith,  jun.,  to  be 
an  Elder  unto  this  Church,  to  preach  repentance 
and  remission  of  sins  by  way  of  baptism  in  the 
name  of  Jesus  Christ,  the  Son  of  the  living 
God."! 

The  Lord,  subsequently,  gave  the  following  as 


*  III.  Nephi,  xxx.      f  Doc.  and  Cov.,  sec.   xix:  31.      J  Doc.  and 
Cov  ,  see.  Iv  :  21 . 


198  THE      GOSPEL. 

a  standing  law  unto  the  inhabitants  of  Zion  and 
her  organized  stakes:  "Their  children  shall  be 
baptized  for  the  remission  of  their  sins,  when 
eight  years  old,  and  receive  the  laying  on  of 
hands."* 

Clearly,  the  object  of  baptism  is  the  remission 
of  sins. 

In  a  revelation  given  to  the  Church  in  Septem- 
ber, 1832,  in  which  a  number  of  Elders  are 
directed  to  go  out  into  the  world  and  preach  the 
Gospel,  it  is  written:  "Verily,  verily,  I  say  unto 
you,  they  who  believe  not  on  your  words,  and 
are  not  baptized  in  water  in  my  name,  for  the 
remission  of  their  sins  that  they  may  receive 
the  Holy  Ghost,  shall  be  damned,  and  shall  not 
come  into  my  Father's  kingdom,  "f 

The  teachings  of  Joseph  Smith  on  this  subject 
may  be  learned  from  this  one  homely  but  expres- 
sive sentence:  "You  might  as  well  baptize  a  bag 
of  sand  as  a  man,  if  not  done  in  view  of  the 
remission  of  sins  and  getting  of  the  Holy  Ghost." 

Here,  as  far  as  this  branch  of  the  subject  is 
concerned,  I  pause;  and  surely  I  may  hope  that 
the  treatise  on  the  object  of  baptism  has  been 
sufficiently  exhaustive,  both  as  considered  in  the 
Jewish  scriptures  and  as  understood  by  the  early 
Christians,  as  well  as  in  the  Book  of  Mormon 
and  the  revelations  of  the  Lord  in  this  dispen- 


*  Doc.  and  Cov.  sec.  Ixviii :  26,  27.     |  Doc.  an(l  Cov.,  sec.  Ixxxiv  : 

74. 


THE  SUBJECTS  FOR  BAPTISM.          199 

sation.  From  all  these  sources  of  information, 
we  learn  that  baptism  is  an  ordinance  through 
which  it  is  ordained  that  man  shall  receive  a 
remission  of  sins. 


CHAPTER  XXIII. 

THE    SUBJECTS    FOR    BAPTISM. 

TgvAVING  shown  from  all  worthy  sources  of 
(^  information  that  baptism  is  for  the  remis- 
sion of  sins,  and  that  necessarily  repentance  and 
faith  precede  it,  and,  moreover,  are  pre-requisites 
thereto;  it  follows  as  a  logical  sequence  of  these 
facts,  that  baptism  can  only  be  properly  adminis- 
tered to  those  capable  of  exercising  faith  in  God, 
and  repentance  of  sin.  Therefore  the  baptism  of 
infants,  or  of  children  of  such  tender  years  that 
they  are  unable  to  comply  with  these  conditions 
—is  not  in  accordance  with  the.  requirements  of 
the  Gospel,  and  is  solemn  mockery  before  God. 
The  consideration  of  just  two  facts,  it  seems 
to  me,  is  sufficient  to  destroy  the  doctrine  of 
infant  baptism;  first,  the  fact  that  baptism  is  for 
the  remission  of  sins;  and,  second,  that  infants 
are  incapable  of  committing  sin,  cannot  repent, 
and  therefore  have  nothing  to  be  baptized  for. 

To  avoid  the  irresistible  force  and  right  con- 
clusion of  this  logic,  however,  those  who  stand 
for  infant  baptism  tell  us  that  the  baptism  of 
the  infant  is  not  for  the  remission  of  any  actual 


200  THE    GOSPEL. 

sins  committed  by  the  child,  but  for  original  sin. 
The  Roman  Catholics  teach:  "In  baptism  all 
infants,  without  any  disposition  on  their  part 
being  required,  are  cleansed  from  the  stain  of 
original  sin,  taken  into  God's  favor,  made  mem- 
bers of  Christ's  mystical  Body,  and  heirs  of  the 
kingdom  of  heaven.  They  are  thus  regenerated, 
that  is,  in  our  Savior's  own  words,  'born  again  of 
water  and  the  Holy  Ghost.'  As  they  have  con- 
tracted the  stain  of  original  sin  without  their 
knowledge  and  personal  co-operation,  so  they  are 
freed  from  sin  without  their  knowledge;  and  the 
disposition  necessary  for  grown  up  persons  is 
not  required  of  them;  for  infants  are  incapable  of 
any  reasoning  act."* 

But  this  position  does  not  help  the  matter  any. 
The  fact  remains,  that  whatever  "stain"  "origi- 
nal sin"  fixes  upon  the  individual,  it  is  done 
without  the  exercise  of  his  agency;  and,  as  said 
above,  "without -his  knowledge."  Then  how,  I 
ask,  can  he  be  held  responsible  for  it,  or  any 
requirement,  in  justice,  be  made  of  him  to 
remove  the  "stain"  when  it  was  fixed  upon  him 
without  the  exercise  of  his  will,  "without  his 
knowledge,"  and  was  a  thing  which  he  was 
powerless  to  prevent?  The  system  of  theology 
which  teaches  that  God  would  condemn  the  child 
that  failed  to  receive  baptism,  because  of  this 
"stain"  fixed  upon  him  by  "original  sin" — is  not 


Catholic  Belief  [Bruno]  p.  58. 


THE  SUBJECTS  FOR  BAPTISM.          201 

only  unreasonable,  it  is  damnable.  It  represents 
God  as  a  cruel  monster,  and  drives  both  justice 
and  mercy  from  the  economy  of  heaven. 

It  is  true  that  from  the  fathers  the  children 
may  inherit  concupiscence;  by  that  I  mean  a 
blind  inclination  to  do  evil,  in  one  or  more 
directions.  Certain  passions  or  mischievous 
appetites  tending  to  sinfulness  is  not  unfre- 
quently  stamped  upon  the  offspring  by  the 
parents,  or,  as  figuratively-  expressed  by  one  of 
old,  the  parents  eat  sour  grapes,  and  the  chil- 
dren's teeth  are  set  on  edge.*  But  the  children 
are  not  responsible  for  that;  and,  as  the  Catholic 
church  teaches  this  blind,  involuntary  inclination 
to  evil  of  our  lower  nature,  is  not  of  itself  sinful 
unless  it  be  consented  to  by  the  human  will,  or 
rendered  strong  by  bad  and  not  retracted  habit,  f 
It  is  not  until  the  will  assents  to  that  which 
knowledge  and  experience  tell  the  individual  is 
sinful,  that  responsibility  begins  to  attach  to  him. 
When  knowledge  instructs  the  understanding  as 
to  that  which  is  good  and  that  which  is  evil,  and 
the  will  becomes  conscious  of  its  power  to 
assent  to  the  evil  or  withhold  its  approval,  then 
the  individual  becomes  accountable  before  God, 
and  may  reasonably  be  expected  to  be  held 
answerable  for  his  acts.  But  it  is  a  noted  prin- 
ciple, both  in  moral  philosophy  and  theology, 
"that  there  is  no  sin  where  there  is  no  will;" 


Jeremiah  xxxi :  29.     f  Catholic  Belief  (Bruno),  ch.  iii. 
8 


202  THE    GOSPEL. 

and  I  would  add,  there  can  be  no  will  where 
there  is  no  knowledge. 

I  know  of  no  sect  or  party,  however,  or  indivi- 
dual even,  who  maintains  that  infants  should 
be  baptized  for  this  concupiscence.  Indeed  it  is 
most  apparent  that  baptism  does  not  affect  this 
natural  tendency  to  evil,  since  it  is  as  marked 
in  children  who  have  been  baptized  in  their 
infancy  as  those  who  have  not.  As  before  stated, 
in  substance,  the  admission  that  baptism  is  for 
the  remission  of  sin  is  fatal  to  the  doctrine  of 
infant  baptism,  as  they  are  incapable  of  actual 
sin;  and,  "original  sin"  and  concupiscence 
being  fastened  upon  them  without  their  knowl- 
edge, and  by  circumstances  they  were  powerless 
to  prevent,  they  cannot  be  held  accountable  for 
them,  and  should  not  be  required  to  be  baptized 
for  them. 

So  far  I  have  confined  my  remarks  to  that 
class  of  people  believing  in  infant  baptism  who 
maintain  also  that  baptism  is  for  the  remission 
of  sins.  There  are  others,  however,  who  do  not 
so  regard  baptism;  but  who  look  upon  it  merely 
as  an  ordinance  by  which  entrance  is  gained  unto 
the  spiritual  kingdom  of  Christ.  But  this  posi- 
tion does  not  help  out  the  doctrine  of  infant 
baptism.  It  is  only  by  actual  sin,  by  willful 
violations  of  God's  holy  laws  that  men  become 
aliens  and  foreigners  to  the  kingdom  of  God,* 


*Col.  i:  21,22. 


THE    SUBJECTS    FOR   BAPTISM.  203 

and,  as  infants  and  children  not  yet  arrived  at 
the  years  of  accountability  are  incapable  of  such 
violations  of  law,  they  are  not  aliens  to  the  king- 
dom of  Christ;  they  are  natural  heirs  to  it,  and, 
in  the  days  of  their  innocence,  form  part  of  it, 
for  Jesus  himself  said:  "Surfer  little  children  to 
come  unto  me:  for  of  such  is  the  kingdom  of 
heaven."  Therefore,  being  already  in  the  king- 
dom of  Christ,  and  forming  part  of  it,  they  have 
no  need  of  being  initiated  into  it  by  baptism  or 
any  other  ceremony;  it  is  only  those  who  have 
made  themselves  foreigners  and  aliens  through 
transgression  of  the  laws  of  God  that  have  need 
to  repent  of  their  sins,  through  baptism  obtain  a 
remission  of  them,  and  thus  be  brought  back  to 
the  state  of  children,  without  sin,  and  into  the 
kingdom  of  Christ. 

There  is  nothing  in  the  scriptures  which 
authorizes  the  doctrine  of  infant  baptism.  It  is 
an  invention  by  man,  pure  and  simple. 

It  is  true  that  Jesus  said,  when  some  of  his 
disciples  reproved  the  people  for  bringing  their 
children  to  the  Master  to  be  blessed,  "Surfer 
little  children,  and  forbid  them  not  to  come  unto 
me;  for  of  such  is  the  kingdom  of  heaven."* 
But  he  did  not  baptize  them.  He  only  laid  his 
hands  on  them,  and  blessed  them.  There  is 
nothing  in  the  passage  which  warrants  the 


*Matt.  xix:   14. 


204  THE    GOSPEL. 

assumption  that  he  commanded  them  to  come 
unto  him  by  baptism. 

Indeed,  I  believe  it  is  generally  conceded  that 
the  doctrine  of  infant  baptism  was  not  introduced 
in  the  first  century  at  all.  The  first  notice  we 
have  of  its  existence  is  by  Tertullian,  appearing 
against  it  as  a  zealous  opponent,  in  the  latter 
years  of  the  second  century,  "A  proof,"  says  Dr. 
Neander,  "that  it  was  not  then  usually  con- 
sidered as  an  apostolic  ordinance;  for,  in  that 
case,  he  would  hardly  have  ventured  to  speak 
so  strongly  against  it."* 

"As  faith  and  baptism  are  constantly  so  closely 
connected  together  in  the  New  Testament,  an 
opinion  was  likely  to  arise  that  where  there  could 
be  no  faith  there  could  also  be  no  baptism.  It 
is  certain  that  Christ  did  not  ordain  infant 
baptism.  *  *  *  We  cannot  prove  that  the 
apostles  ordained  infant  baptism;  from  those 
places  where  the  baptism  of  a  whole  family  is 
mentionedf  we  can  draw  no  such  conclusion, 
because  the  inquiry  is  still  to  be  made  whether 
there  were  any  childen  in  those  families  of  such 
an  age  that  they  were  not  capable  of  any  intelli- 
gent reception  of  Christianity.  J 

The  strongest  contradiction  to  this  erroneous 
doctrine,  however,  comes  from  the  Book  of 
Mormon.  It  appears  that  there  arose  some  dis- 


*  Church  History  (Neander),  Vol.  I,  p.  362.     fActs  xvi :  33;    I. 
Cor.  i :  16.     J  Church  History  (Neander),  Vol.  I,  p.  360. 


THE  SUBJECTS  FOR  BAPTISM.          205 

putations  among  the  Nephites  about  this 
matter,  and  Mormon  inquired  of  the  Lord  in 
respect  to  it,  and  sent  the  answer  he  received, 
through  the  inspiration  of  the  Holy  Ghost,  to 
his  son  Moroni,  and  with  it  I  shall  close  my 
remarks  on  this  subject: 

"Listen  to  the  words  of  Christ,  your  Redeemer, 
your  Lord  and  your  God.  Behold,  I  came  into 
the  world  not  to  call  the  righteous,  but  sinners 
to  repentance;  the  whole  need  no  physician,  but 
they  that  are  sick;  wherefore  little  children  are 
whole,  for  they  are  not  capable  of  committing 
sin;  wherefore  the  curse  of  Adam  is  taken  from 
them  in  me,  that  it  hath  no  power  over  them; 
and  the  law  of  circumcision  is  done  away  in  me. 

"And  after  this  manner  did  the  Holy  Ghost 
manifest  the  word  of  God  unto  me;  wherefore 
my  beloved  son,  I  know  that  it  is  solemn 
mockery  before  God,  that  ye  should  baptize  little 
children. 

"Behold  I  say  unto  you,  that  this  thing  shall 
ye  teach,  repentance  and  baptism  unto  those  who 
are  accountable  and  capable  of  committing  sin; 
yea,  teach  parents  that  they  must  repent  and  be 
baptized,  and  humble  themselves  as  their  little 
children;  and  they  shall  all  be  saved  with  their 
little  children. 

"And  their  little  children  need  no  repentance, 
neither  baptism.  Behold,  baptism  is  unto 
repentance  to  the  fulfilling  the  commandments 
unto  the  remission  of  sins. 


206  THE    GOSPEL. 

"But  little  children  are  alive  in  Christ,  even 
from  the  foundation  of  the  world;  if  not  so,  God 
is  a  partial  God,  and  also  a  changeable  God, 
and  a  respecter  of  persons;  for  how  many  little 
children  have  died  without  baptism? 

"Wherefore,  if  little  children  could  not  be 
saved  without  baptism,  these  must  have  gone  to 
an  endless  hell. 

"Behold  I  say  unto  you,  that  he  that  sup- 
poseth  that  little  children  need  baptism,  is  in 
the  gall  of  bitterness,  and  in  the  bonds  of 
iniquity;  for  he  hath  neither  faith,  hope,  nor 
charity;  wherefore,  should  he  be  cut  off  while 
in  the  thought,  he  must  go  down  to  hell. 

"For  awful  is  the  wickedness  to  suppose  that 
God  saveth  one  child  because  of  baptism,  and 
the  other  must  perish  because  he  hath  no 
baptism.  ******* 

"Little  children  cannot  repent;  wherefore  it  is 
awful  wickedness  to  deny  the  pure  mercies  of 
God  unto  them,  for  they  are  all  alive  in  him 
because  of  his  mercy. 

"And  he  that  saith,  that  little  children  need 
baptism,  denieth  the  mercies  of  Christ,  and 
setteth  at  nought  the  atonement  of  him  and  the 
power  of  his  redemption. 

"Wo  unto  such,  for  they  are  in  danger  of 
death,  hell,  and  an  endless  torment.  I  speak  it 
boldly,  God  hath  commanded  me.  Listen  unto 
them  and  give  heed,  or  they  stand  against  you 
at  the  judgment  seat  of  Christ. 


THE    MODE   OF   BAPTISM.  207 

"For  behold  that  all  little  children  are  alive 
in  Christ,  and  also  all  they  that  are  without  the 
law.  For  the  power  of  redemption  cometh  on 
all  they  that  have  no  law;  wherefore,  he  that  is 
not  condemned,  or  he  that  is  under  no  condem- 
nation, cannot  repent;  and  unto  such  baptism 
availeth  nothing. 

"But  it  is  mockery  before  God,  denying  the 
mercies  of  Christ,  and  the  power  of  his  Holy 
Spirit,  and  putting  trust  in  dead  works. 

"Behold,  my  son,  this  thing  ought  not  to  be; 
for  repentance  is  unto  them  that  are  under  con- 
demnation and  under  the  curse  of  a  broken 
law.  "* 


CHAPTER  XXIV. 

THE    MODE    OF    BAPTISM. 

fHERE  still  remains  to  be  discussed,    in    con- 
nection with  baptism,  one  thing    more — the 
manner  of  administering  it. 

In  relation  to  this  matter  there  is  much  divi- 
sion among  professed  believers  of  the  Bible. 
One  class  maintaining  that  the  immersion  of  the 
whole  body  in  water  is  the  only  manner  in  which 
baptism  can  be  administered;  that  immersion, 
in  fact,  and  immersion  only,  is  baptism. 
Others,  however,  while  they  admit  that  immersion 


*  Moroni,  ch.  viii. 


208  THE    GOSPEL. 

is  baptism,  claim  that  it  may  be  performed  in 
some  other  manner,  by  sprinkling  or  pouring 
water  on  the  candidates  for  the  ordinance. 

Both  parties  appeal  to  the  original  Greek  from 
which  baptism  and  the  verb  baptize  is  derived, 
one  insisting  that  it  means  immersion,  and  to 
immerse  only;  while  the  others  insist  that  in 
some  connections  the  words  in  the  original  may 
mean  sprinkling  or  pouring  as  well  as  immersion 
and  to  immerse.  And  as  the  commandment 
given  to  the  apostles  to  baptize  all  nations*  is 
given  without  any  reference  to  the  manner  in 
which  the  ordinance  is  to  be  administered,  they 
maintain  it  is  immaterial  whether  it  is  done  by 
immersion  or  by  sprinkling  or  pouring. 

It  cannot  be  denied  that  an  array  of  respect- 
able testimony  may  be  drawn  up  in  favor  of  both 
theories;  but  when  the  meaning  of  the  terms  are 
interpreted  in  the  light  of  the  practice  of  the 
early  Christians,  those  who  received  the  doctrine 
of  baptism  from  the  apostles  and  other  servants 
of  Christ — nay,  if  interpreted  by  the  manner  in 
which  these  very  apostles  administered  the 
ordinance — it  is  evident  that  immersion  alone 
is  the  proper  method  for  baptizing  for  the 
remission  of  sins,  and  initiation  into  the  Church 
of  Christ,  whatever  other  signification  may  be 
attached  to  the  words  in  other  connections;  for 
nothing  is  more  evident  than  that  immersion  is 


*  Matt,  xxviii,  19. 


THE   MODE   OF   BAPTISM.  209 

the  manner  in  which  baptism  was  administered 
by  them. 

Of  John  the  Baptist  it  is  written:  "And  there 
went  out  unto  him  all  the  land  of  Judea,  and 
they  of  Jerusalem,  and  were  all  baptized  of  him 
in  the  River  Jordan-"*  and  to  this  agrees  also 
the  testimony  of  Matthew,  f 

Again  it  is  said  of  him  that  he  baptized  "in 
^Enon  near  Salim,  because  there  was  much  water 
there.  J  And  it  is  said  that  "Jesus,  when  he 
was  baptized  went  up  straightway  out  of  the 
water ;"§  from  which  it  is  evident  that  he  had 
been  down  in  the  water.  From  these  circum- 
stances, that  is,  from  his  baptizing  in  Jordan, 
and  near  Salim  "where  there  was  much  water," 
and  from  Jesus  going  up  out  of  the  water 
after  his  baptism,  there  can  be  no  question  but 
John  baptized  by  immersion;  and  there  is  noth- 
ing to  lead  us  to  suppose  that  he  baptized  in 
any  other  manner. 

Take  an  account  of  a  baptism  which  took 
place  after  the  crucifixion  of  Messiah,  and  we 
shall  find  the  same  method  of  administering  the 
ordinance  observed.  I  allude  to  the  baptism  of 
the  chamberlain  of  Queen  Candace,  by  Philip. 
This  person  was  met  by  Philip  in  the  highway, 
and  being  invited  to  ride  in  the  chamberlain's 
carriage  he  taught  him  the  Gospel.  On  belief 


*  Mark  i :  4.     f  Matt,  iii :  5,  6.      J  John  iii,  23.      I  Matt,  iii :    16  ; 
Maik  i :  10. 


210  THE    GOSPEL. 

taking  hold  of  the  chamberlain,  as  they  came  to 
certain  water,  he  inquired  of  Philip  what  hin- 
dered him  from  being  baptized.  To  which  Philip 
answered:  "If  thou  believest  with  all  thine  heart 
thou  mayest.  And  he  answered  and  said:  I 
believe  that  Jesus  Christ  is  the  Son  of  God. 
And  he  commanded  the  chariot  to  stand  still: 
and  they  went  down  both  into  the  water,  both 
Philip  and  the  eunuch;  and  he  baptized  him.  And 
when  they  were  come  up  out  of  the  water,  the 
Spirit  caught  away  Philip  that  the  eunuch  saw 
him  no  more."* 

There  can  be  no  two  opinions  as  to  the  manner 
in  which  the  eunuch  was  baptized — it  was  by 
immersion.  It  would  seem,  too,  that  had  Philip 
been  aware  of  any  other  method,  that  is,  had  he 
understood  that  sprinkling  or  pouring  would 
answer  the  purpose,  he  never  would  have  put 
himself  and  the  chamberlain  to  the  inconvenience 
of  going  down  into  the  water.  It  is  a  fair 
inference,  under  all  the  circumstances,  that  Philip 
knew  of  no  other  method  of  baptism  than  by  a 
burial  in  the  water. 

We  have  already  referred  to  baptism  being 
spoken  of  as  being  "born  of  water, "f  and  to 
those  paragraphs  I  call  the  attention  of  my 
readers  again.  It  will  be  seen  that  immersion 
best  carries  out  that  idea;  indeed,  it  is  only  by 
immersion  and  being  brought  forth  out  of  the 

*  Acts  viii :   36-39.     f  Chapter  xxi. 


THE   MODE   OF   BAPTISM.  211 

water,  in  which  a  person  is  brought  from  one 
element  (water)  into  another  (air),  that  a  birth  is 
represented.  Sprinkling  or  pouring  does  not 
represent  a  birth. 

In  writing  to  the  saints  of  Rome,  Paul  says: 
"Know  ye  not,  that  so  many  of  us  as  were  bap- 
tized into  Jesus  Christ  were  baptized  into  his 
death?  Therefore  we  are  buried  with  him  by 
baptism  into  death;  that  like  as  Christ  was  raised 
up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life. 
For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection."* 

In  writing  to  the  saints  of  Colosse,  the  same 
apostle  reminds  them  that  they  had  been  "buried 
with  him  [Christ]  in  baptism,  wherein  also  ye 
are  risen  with  him  through  the  faith  of  the 
operation  of  God  who  hath  raised  him  from  the 
dead."-f 

In  these  passages  the  terms  "buried"  and 
"planted"  are  in  plain  allusion  to  the  manner  in 
which  the  saints  had  received  the  ordinance  of 
baptism,  which  could  not  have  been  by  sprinkling 
or  pouring,  as  there  is  no  burial  or  planting  in 
the  likeness  of  Christ's  death,  or  being  raised  in 
likeness  of  his  resurrection  in  that;  but  in 
immersion  there  is,  and  hence  we  conclude  from 
all  these  circumstances  that  baptism  among  the 


Rom.  vi :  3-5.    f  Col.  ii :  12. 


212  THE    GOSPEL. 

saints  of  God  in  those  days  was  by  immersion, 
and  by  immersion  alone. 

Turning  to  other  sources  than  the  scriptures 
for  information,  we  shall  find  that  the  statement 
that  immersion  alone  was  practiced  by  the  early 
Christians,  say  for  at  least  nearly  three  centuries, 
is  sustained  by  the  most  respectable  testimony. 

Speaking  of  baptism  in  the  first  century,  Dr. 
Mosheim  says:  "In  this  century,  baptism  was 
administered  in  convenient  places,  without  the 
public  assemblies;  and  by  immersing  the  candi- 
dates wholly  in  water."* 

Of  the  second  century,  the  same  learned  author 
says:  "Twice  a  year,  namely,  at  Easter  and 
Whitsuntide,  *  *  *  baptism  was  admini- 
stered by  the  bishop,  or  by  the  presbyters  acting 
by  his  command  and  authority.  The  candidates 
for  it  were  immersed  wholly  in  water,  with  invo- 
cation of  the  sacred  Trinity,  according  to  the 
Savior's  precept,  "f 

Indeed,  the  first  deviation  from  baptizing  by 
immersion,  occurs  in  a  case  recorded  by 
Eusebius,  as  happening  in  the  third  century. 
He  alludes  to  it  in  these  detracting  terms:  "He 
[Novatian]  *  *  •  *  fell  into  a  grievous  dis- 
temper, and  it  being  supposed  that  he  would  die 
immediately,  he  received  baptism  (being  sprinkled 
with  water),  on  the  bed  where  he  lay,  (if  that 

*Mosheim's  Church  History  (Murdock),  third  edition,  Vol.  I, 
page  87.  |  Ibid,  p.  137. 


THE   MODE   OF  BAPTISM.  213 

can  be  termed  baptism):  Neither  when  he  had 
escaped  that  sickness,  did  he  afterwards  receive 
the  other  things  which  the  canon  of  the  church 
enjoineth  should  be  received."* 

Even  down  to  the  close  of  the  thirteenth  cen- 
tury baptism  by  immersion  was  the  rule  and 
sprinkling  and  pouring  the  exception. 

Notwithstanding  all  these  arguments,  which  are 
in  their  character  so  conclusive,  many  worthy 
people  there  are  whom  they  fail  to  convince. 
What  does  this  fact  argue?  That  those  who  fail 
to  understand  that  baptism  must  be  by  immer- 
sion are  woefully  ignorant,  or  their  understanding 
willfully  perverse?  No;  I  would  suggest  that  to 
them  the  evidence  is  simply  insufficient  and 
unauthoritative,  and  that  the  fact  of  it  being  so 
argues  that  there  is  need  of  some  further  instruc- 
tion from  the  Lord  on  the  subject  than  is  con- 
tained in  the  Bible;  that  there  is  need  of  further 
revelation  from  God  to  settle  the  question. 

In  ushering  in  the  Gospel  in  this  dispensation 
the  instruction  so  much  needed  was  given  in 
April,  1830,  and  is  as  follows:  "The  person  who 
is  called  of  God,  and  has  authority  from  Jesus 
Christ  to  baptize,  shall  go  down  into  the  water 
with  the  person  who  has  presented  him  or  herself 
for  baptism, 'and  shall  say,  calling  him  or  her  by 
name — Having  been  commissioned  of  Jesus 
Christ,  I  baptize  you  in  the  name  of  the  Father, 


*  Eusebius  Eccl.  Hist.  b.  vi,  ch.  43. 


214  THE    GOSPEL. 

and  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 
Then  shall  he  immerse  him  or  her  in  the  water, 
and  come  forth  again  out  of  the  water."* 

The  Book  of  Mormon  is  equally  plain  on  this 
point.  When  Jesus  gave  authority  to  his  servants 
among  the  Nephites  to  baptize,  he  said  to  them: 
"Verily  I  say  unto  you,  that  whosoever  repenteth 
of  his  sins  through  your  words,  and  desireth  to 
be  baptized  in  my  name,  on  this  wise  shall  ye 
baptize  them:  behold,  ye  shall  go  down  and 
stand  in  the  water,  and  in  my  name  shall  ye 
baptize  them.  And  now  behold,  these  are  the 
words  which  ye  shall  say,  calling  them  by  name, 
saying,  Having  authority  given  me  of  Jesus 
Christ,  I  baptize  you  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 
And  then  shall  ye  immerse  them  in  the  water 
and  come  forth  again  out  of  the  water.  And 
after  this  manner  shall  ye  baptize  in  my  name,  "f 

There  can  be  no  question  as  to  how  baptism 
should  be  administered  after  such  instruction  as 
this;  while  the  very  pressing  need  of  such  a 
revelation  to  the  Christian  world  is  a  great  evi- 
dence in  support  of  its  divine  inspiration. 


*  Poc.  and  Cov.,  sec.  xx  :  73,  74     | m-  Nephi  xi :  23-27. 


THE    HOLY     GHOST.  215 


CHAPTER  XXV. 

THE    HOLY    GHOST. 

who  said  a  man  must  be  born  again — born 
of  water,  said  also  that  he  must  be  born  of 
the  spirit;*  and  it  is  to  that  birth,  or  baptism  of 
the  Spirit  that  we  now  direct  the  attention  of  the 
reader. 

John  the  Baptist  made  reference  to  this  matter 
when  he  was  preaching  repentance  and  baptism 
throughout  Judea.  He  told  the  people  that  he 
truly  baptized  with  water,  but  one  should  come 
after  him,  mightier  than  he  was,  who  would 
baptize  them  with  the  Holy  Ghost,  f  Afterwards 
he  bore  record  that  Jesus  of  Nazareth  was  he  of 
whom  he  spake.  "I  saw,"  said  he,  "the  Spirit 
descending  from  heaven  like  a  dove,  and  it  abode 
upon  him  [Jesus].  And  I  knew  him  not;  but  he 
that  sent  me  to  baptize  with  water,  the  same 
said  unto  me,  upon  whom  thou  shalt  see  the 
Spirit  descending  and  remaining  on  him,  the 
same  is  he  which  baptizeth  with  the  Holy  Ghost. 
And  I  saw  and  bear  record  that  this  is  the  Son 
of  God."t 

Jesus  frequently  alluded  to  this  baptism  of  the 
Holy  Ghost  and  the  powers  that  a  possession 

*  John  iii :  6.  f  Mark,  i :  7,  8.  J  John  i :  32-34,  in  connection 
with  verse  29-31. 


216  THE   GOSPEL. 

thereof  would  impart  to  those  who  received  it; 
and,  finally,  after  his  death  and  resurrection,  and 
just  previous  to  his  departure  from  among  his 
disciples  in  Judea,  he  said  to  them:  "Wait  for 
the  promise  of  the  Father,  which  ye 

have  heard  of  me.  For  John  truly  baptized  with 
water  but  ye  shall  be .  baptized  with  the  Holy 
Ghost  not  many  days  hence."*  The  reference  to 
the  promise  made  through  John  the  Baptist  is 
obvious;  and  the  disciples  who  had  anxiously 
looked  for  its  accomplishment,  were  now  informed 
that  its  fulfillment  was  not  many  days  hence. 

The  promise  was  fulfilled,  for  in  about  seven 
daysf  after  the  Messiah's  ascension,  on  the  day 
of  Pentecost,  the  disciples  being  assembled  with 
one  accord,  in  one  place,  "Suddenly  there  came 
a  sound  from  heaven  as  of  a  rushing  mighty 
wind,  and  it  filled  all  the  house  where  they  were 
sitting.  And  there  appeared  unto  them  cloven 
tongues  like  as  of  fire,  and  it  sat  upon  each  of 
them.  And  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as 
the  spirit  gave  them  utterance.  "J 


*Actsl:  4,  5. 

t  Pentecost  came  fifty  days  after  the  Passover,  on  which  day  the 
Lord  Jesus  was  crucified.  Allowing  that  he  laid  three  days  in  the 
tomb,  and  was  with  his  disciples  forty  days  after  his  resurrection 
(Acts  i  :  3),  forty-three  days  of  the  fifty  between  Passover  and 
Pentecost  was  accounted  for,  leaving  but  seven  between  his 
ascension  and  the  day  of  Pentecost,  when  the  promise  of  the  baptism 
of  the  Spirit  was  fulfilled. 

JActs  ii:  2-4. 


THE    HOLY    GHOST.        ,  217 

Thus  was  the  promise  made  by  John  and 
repeated  by  Messiah  fulfilled. 

I  have  been  particular  to  call  attention  to  this 
promise,  and  its  fulfillment,  because  a  similar 
promise  is  made  to  all  men  of  all  nations,  and 
in  all  generations  wherever  and  whenever  the 
Gospel  is  proclaimed.  The  promise  I  allude  to 
was  made  on  this  very  same  day  of  Pentecost,  on 
which  the  promise  of  John  and  Messiah  was  ful- 
filled. 

Peter,  under  the  inspiration  of  the  Holy  Ghost, 
so  abundantly  given  to  himself  and  companions 
on  that  day,  preached  a  discourse  which  con- 
vinced thousands  that  Jesus  was  both  Lord  and 
Christ,  the  Savior  of  the  world;  and  in  answer- 
ing the  question  of  the  multitude  as  to  what  they 
should  do,  after  telling  them  to  repent,  and  to  be 
baptized  in  the  name  of  Jesus  Christ  for  the 
remission  of  their  sins,  he  added:  "And  ye  shall 
receive  the  gift  of  the  Holy  Ghost:  for  the 
promise  is  unto  you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord 
our  God  shall  call."* 

I  call  attention  to  the  universality  of  this 
promise.  It  was  made  to  those  who  were  list- 
ening to  the  apostles,  but  not  to  them  alone,  it 
extended  to  their  children,  to  them  also  that 
were  afar  off — to  those  who  were  a  hundred  years 
off,  or  five  hundred,  or  five  or  ten  thousand 


*  Acts  ii :  38. 


218  THE    GOSPEL. 

years  off;  the  promise  was  to  them;  and  as  if 
this  was  not  sufficiently  universal,  the  apostle 
adds,  "even  to  as  many  as  the  Lord  our  God 
shall  call" — call,  to  what?  to  as  many,  of  course, 
as  are  called  to  yield  obedience  to  the  Gospel — 
to  all  such  the  promise  extends. 

As  the  promise  made  by  John  was  repeated 
and  emphasized  by  the  Savior,  so,  likewise,  has 
this  general  promise  made  by  the  apostle  Peter 
been  repeated  and  emphasized  by  the  Lord,  in 
restoring  the  Gospel  to  the  earth  in  this  dispen- 
sation in  which  we  live.  To  the  first  Elders  of 
the  Church  in  our  day,  he  said:  "As  I  said  unto 
mine  aposjles,  even  so  I  say  unto  you,  for  ye  are 
mine  apostles  *  *  *  Therefore  *  *  *  I 
say  unto  you  again,  that  every  soul  who 
believeth  on  your  words,  and  is  baptized  by 
water  for  the  remission  of  sins,  shall  receive  the 
Holy  Ghost."*  So,  to  those  who  have  faith  in 
the  revelations  which  the  Lord  has  given  through 
the  Prophet  Joseph  Smith,  the  promise  of  the 
Holy  Ghost  is  repeated,  and  assurance  is  made 
doubly  sure. 

The  necessity  of  this  baptism  of  the  Holy 
Ghost  is  made  apparent,  first,  by  the  plain 
declaration  of  the  Savior  himself,  wherein  he 
says,  except  a  man  is  born  of  the  Spirit  as  well 
as  of  the  water,  he  cannot  enter  into  the  king- 
dom of  heaven ;f  and  of  course  outside  of  the 

*Doc.  and  Cov.,  §ec.  Ixxxiv:  63,  64.     f  John  iii :  5. 


THE    HOLY    GHOST.  219 

kingdom  of  heaven  there  can  be  no  salvation, 
nor  perfect  happiness;  second,  its  necessity 
appears  from  the  very  nature  of  things. 

Through  water  baptism  is  obtained  a  remission 
of  past  sins;  but  even  after  the  sins  of  the  past 
are  forgiven,  the  one  so  pardoned  will  doubtless 
feel  the  force  of  sinful  habits  bearing  heavily  upon 
him.  He  who  has  been  guilty  of  habitual  un- 
truthfulness,  will  at  times  find  himself  inclined, 
perhaps,  to  yield  to  that  habit.  He  who  has 
stolen  may  be  sorely  tempted,  when  opportunity 
airses,  to  steal  again.  While  he  who  has  indulged 
in  licentious  practices  may  again  find  himself 
disposed  to  give  way  to  the  seductive  influence 
of  the  siren.  So  with  drunkenness,  malice,  envy, 
covetousness,  hatred,  anger,  and,  in  short,  all 
the  evil  dispositions  that  flesh  is  heir  to. 

There  is  an  absolute  necessity  for  some  addi- 
tional sanctifying  grace  that  will  strengthen  poor 
human  nature,  not  only  to  enable  it  to  resist 
temptation,  but  also  to  root  out  from  the  heart 
concupiscence — the  blind  tendency  or  inclination 
to  evil.  The  heart  must  be  purified,  every  pas- 
sion, every  propensity  made  submissive  to  the 
will,  and  the  will  of  man  brought  into  subjection 
to  the  will  of  God. 

Man's  natural  powers  are  unequal  to  this  task; 
so,  I  believe,  all  will  testify  who  have  made  the 
experiment.  Mankind  stand  in  some  need  of  a 
strength  superior  to  any  they  possess  of  them- 
selves, to  accomplish  this  work  of  rendering 


220  THE    GOSPEL. 

pure  our  fallen  nature.  Such  strength,  such 
power,  such  a  sanctifying  grace  is  conferred  on 
man  in  being  born  of  the  Spirit — in  receiving 
the  Holy  Ghost.  Such,  in  the  main,  is  its  office, 
its  work. 

I  do  not  draw  such  a  conclusion  directly  from 
any  one  passage  of  scripture,  but  from  the  whole 
tenor  of  the  teachings  of  the  servants  of  God, 
in  both  ancient  and  modern  times. 

We  shall  see,  presently,  that  it  is  this  spirit 
which  reproves  the  world  of  sin,  of  righteousness 
and  judgment,  that  it  guides  into  all  truth,  takes 
of  the  things  of  the  Father  and  reveals  them  unto 
the  children  of  men  and  testifies  that  Jesus  is 
the  Christ  These  things  increase  knowledge 
and  faith;  and  as  the  foundations  of  knowledge 
and  faith  are  broadened  and  deepened  so  are 
the  powers  to  work  righteousness  increased. 

We  shall  see  also  that  the  fruits  of  this  spirit 
are  goodness,  righteousness,  truth,  love,  joy, 
peace  and  gentleness,  and  as  these  things  are 
increased  in  the  soul,  viciousness  and  impurity 
are  rooted  out,  until  the  whole  man  is  changed 
and  in  very  deed  becomes  a  new  creature  in 
Christ  Jesus — is  numbered  among  the  pure  in 
heart,  and  blessed  are  the  pure  in  heart,  for  they 
shall  see  and  dwell  with  God, 


THE   HOLY  GHOST. WHO   MAY   RECEIVE   IT.        221 


CHAPTER  XXVI. 

THE    HOLY    GHOST. WHO    MAY    RECEIVE    IT. 

fHE  reader  has  observed,  perchance,  that  John 
the  Baptist  was  sent  to  preach  repentance 
and  baptism^  before  the  coming  of  him  who  was 
to  baptize  with  the  Holy  Ghost.  We  may  also 
have  observed  in  the  teachings  of  Peter  on  the 
day  of  Pentecost,  after  his  arguments  and  the 
power  of  the  Spirit  by  which  he  spake  had 
aroused  belief  in  the  minds  of  the  people,  that 
he  required  them  to  repent  and  to  be  baptized 
for  the  remission  of  their  sins  before  he  gave 
them  the  promise  of  the  Holy  Ghost. 

If  we  turn  to  the  account  given  in  the  Acts  of 
the  Apostles  of  the  conversion  of  the  people  of 
Samaria,  we  shall  find  the  same  order  observed. 
Philip  went  down  to  that  city,  taught  them  the 
word,  which  they  believed,  they  'repented  of 
their  sins,  and  were  baptized;  then  Peter  and 
John  came  and  conferred  upon  them  the  Holy 
Ghost.* 

Then,  again,  when  Paul  found  a  number  of 
men  in  Ephesus,  who  claimed  to  have  been 
baptized  unto  John's  baptism,  yet  had  not  so 
much  as  heard  of  the  Holy  Ghost,  Paul  was 


*  Acts  viii. 


222  THE   GOSPEL. 

careful  to  rebaptize  them — since  there  seemed  to 
be  some  doubt  as  to  the  validity  of  their  first 
baptism — before  he  conferred  upon  them  the 
Holy  Ghost* 

It  appears  from  these  circumstances  that  faith, 
repentance,  and  baptism,  precede  the  reception 
or  baptism  of  the  Holy  Ghost,  and  are,  in  fact, 
prerequisites  to  a  reception  of  it.  This  order, 
in  respect  to  these  principles  and  ordinances,  is 
further  sustained  by  other  passages  of  scripture. 

Just  previous  to  his  crucifixion,  Jesus  said  to 
the  apostles:  "I  will  pray  to  the  Father,  and  he 
shall  give  unto  you  another  Comforter,  that  he 
may  abide  with  you  forever;  even  the  Spirit  of 
truth,  whom  the  world  cannot  receive  because  it 
seeth  him  not,  neither  knoweth  him."f  It  is 
evident  from  this  that  the  world  cannot  receive 
the  Holy  Ghost.  And  now,  who  are  the  world? 
I  answer,  those  who  have  not  yet  put  on  Christ; 
or,  in  other  words,  those  who  have  not  yet 
entered  into  the  kingdom  of  God,  through  faith 
in  God  and  Christ,  repentance  and  baptism. 
They  are  the  world;  and,  according  to  the  word 
of  the  Master,  they  cannot  receive  the  Holy 
Ghost. 

Again:  When  Peter  and  other  apostles  were 
brought  before  the  senate  of  the  Jews,  accused 
with  intent  to  bring  the  blood  of  Messiah  upon 
them,  Peter  answered:  "The  God  of  our  fathers 


*Acte  xix.    f  John  xiv  :  16,  17. 


THE   HOLY   GHOST. WHO   MAY   RECEIVE   IT.        223 

raised  up  Jesus  whom  ye  slew  and  hanged  on  a 
tree.  Him  hath  God  exalted  with  his  right  hand 
to  be  a  Prince  and  a  Savior,  for  to  give  repent- 
ance to  Israel  and  forgiveness  of  sins.  And  we 
are  his  witnesses  of  these  things;  and  so  is  also 
the  Holy  Ghost  whom  God  hath  given  to  them  that 
obey  htm."*  Not,  mark  you,  to  them  who  have 
not  obeyed  him.  This  is  in  harmony  with  the 
statement  that  the  world  cannot  receive  the  Holy 
Ghost,  and  also  with  the  other  cases  we  cited 
where  the  order  in  presenting  the  Gospel  to  the 
people  was  faith  in  God  and  Christ,  repentance, 
baptism  for  the  remission  of  sins,  and  then  the 
reception  of  the  Holy  Ghost. 

There  is  an  exception,  however,  to  this  rule  in 
the  New  Testament:  the  case  of  Cornelius  the 
devout  gentile  ;|  and  for  this  exception  there  was 
a  special  reason.  It  seems  that  the  apostles 
applied  the  narrow  and  contracted  views  of  the 
Jews  to  the  Gospel.  They  thought  it  was  to  be 
confined  to  the  house  of  Israel — to  those  of  the 


*  Acts  v  :   24-32. 

f  Some  also  note  the  case  of  Paul  as  an  exception  to  the  rule,  but 
I  think  this  an  error  It  is  true  Ananias,  on  entering  the  house 
where  Paul  was,  put  his  hands  on  him  and  said  :  "  The  Lord,  even 
Jesus,  that  appeared  unto  thee  in  the  way  as  thou  earnest,  hath 
sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filled 
with  the  Holy  Ghost.  And  immediately,"  the  historian  tells  us> 
"  there  fell  from  his  eyes  as  it  had  been  scales ;  and  he  received 
sight  forthwith,  and  arose  and  was  baptized."  (Acts  ix :  17,18.) 
But  in  all  this  I  see  nothing  to  warrant  the  assumption  that  he 
received  the  Holy  Ghost  prior  to  his  baptism. 


224  THE    GOSPEL. 

circumcision.  They  appeared  slow  to  understand 
that  in  Jesus  Christ  all  the  nations  and  peoples  of 
the  earth  were  to  be  blessed,  the  gentiles  as  well 
as  the  Jews.  Consequently,  when  the  time  had 
come  to  send  the  Gospel  to  the  gentiles,  the 
Lord  opened  the  way  by  sending  an  angel  to 
Cornelius  to  tell  him  that  his  prayers  and  alms 
had  come  up  for  a  memorial  before  the  Lord, 
and  to  direct  him  to  send  men  to  Joppa  for 
Peter,  who  would  tell  him  what  he  ought  to  do.* 
He  at  once  obeyed  the  heavenly  injunction. 

Meantime  the  Lord  prepared  Peter  to  go  to  the 
gentiles.  In  vision  he  beheld  a  great  net  lowered 
down  from  heaven,  filled  with  all  manner  of 
beasts,  and  a  voice  cried  unto  him,  "Rise,  Peter, 
kill  and  eat.  But  Peter  said,  Not  so,  Lord,  for  I 
have  never  eaten  anything  that  is  common  or 
unclean."  "What  God  hath  cleansed,  that  call 
not  thou  common,"  said  the  voice,  f  This  was 
done  thrice,  and  before  he  had  wholly  concluded 
what  the  vision  could  mean,  the  messengers  from 
Cornelius  were  at  the  gate, — and  the  Spirit  told 
him  to  go  with  them,  for  the  Lord  had  sent 
them. 

That  Peter  understood  the  import  of  this  vision 

to  be  that  the  Gospel  was  for  all  mankind,  for  all 

races  and  nations,    is    evident  from  the  fact    that 

rrwhen  on  the    following    day    he    went    with     the 

^messengers    to  the    house  of  Cornelius,    he    said 

*     *  Acts  x:  1-8.     fActsx:9-17. 


THE    HOLY    GHOST. WHO   MAY   RECEIVE   IT.        225 

to  him:  "Ye  know  how  that  it  is  an  unlawful 
thing  for  a  man  that  is  a  Jew  to  keep  company, 
or  come  unto  one  of  another  nation;  but  God 
hath  showed  me  that  I  should  not  call  any  man 
common  or  unclean.  Therefore  come  I  unto 
you  without  gainsaying,  as  soon  as  I  was  sent 
for."* 

Cornelius  related  to  him  his  vision  and 
expressed  himself  as  ready  to  receive  the  com- 
mandments of  God.  Then  Peter  preached  to  him 
Christ  and  him  crucified  and  that  whosoever 
believed  on  him  should  have  remission  of  sins. 
And  "while  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them  that  heard  the  word. 
And  they  of  the  circumcision  which  believed 
were  astonished,  as  many  as  came  with  Peter, 
because  that  on  the  gentiles  also  was  poured  out 
the  gift  of  the  Holy  Ghost.  For  they  heard  them 
speak  with  tongues  and  magnify  God.  Then 
answered  Peter,  can  any  man  forbid  water,  that 
these  should  not  be  baptized  which  have  received 
the  Holy  Ghost  as  well  as  we?  And  he  com- 
manded them  to  be  baptized,  in  the  name  of  the 
Lord,"f 

Afterwards,  when  they  of  the  circumcision 
complained  of  Peter  going  to  them  who  were 
uncircumcised,  he  related  the  whole  matter  to 
them,  and  testified  that  as  he  began  to  speak  to 
Cornelius  and  his  kindred,  "the  Holy  Ghost  fell 


*  Acts  x  :  28.     f  Acts  x  :  44-48. 


226  THE   GOSPEL. 

upon  them,  as  on  us  at  the  beginning.  *  *  * 
Forasmuch,  then,  as  God  gave  them  the  like  gift 
as  he  did  unto  us,  who  believed  on  the  Lord 
Jesus  Christ,  what  was  I,  that  I  could  withstand 
God."*  When  they  heard  this  they  held  their 
peace,  and  the  saying  went  abroad  that  God  had 
also  to  the  gentiles  granted  repentance  unto  life. 

The  object  for  deviating  from  the  order  in 
which  the  principles  and  ordinances  of  the  Gos- 
pel follow  each  other  is  obvious — it  was  that  the 
Jews  might  have  a  witness  from  God  that  the 
Gospel  was  for  the  gentiles  as  well  as  for  their 
own  nation.  But  according  to  the  scriptures, 
and,  I  may  say,  according  to  the  nature  and 
relationship  of  these  several  principles  and  ordi- 
nances of  the  Gospel  to  each  other,  the  reception 
of  the  Holy  Ghost  comes  after  repentance  and 
baptism. 

In  writing  to  the  Corinthian  saints  who  had 
received  the  Holy  Ghost,  Paul  says:  "What? 
know  ye  not  that  your  body  is  the  temple  of  fhe 
Holy  Ghost,  which  is  in  you,  which  ye  have  of 

God?"t 

And  again:  "Know  ye  not  that  ye  are  the  tem- 
ple of  God,  and  that  the  Spirit  of  God  dwelleth 
in  you?  If  any  man  defile  the  temple  of  God, 
him  will  God  destroy."! 

From  these  passages  this  much  is  learned:  that 
the  man  who  receives  the  Holy  Ghost  becomes  a 

*  Acts  xi :  15-17.     f  I.  Cor.  v :  19.      J  I.  Cor.  iii :  16, 17. 


THE   HOLY    GHOST. HOW  IMPARTED.  227 

temple  thereof,  even  the  temple  of  God;  and 
since  it  is  decreed  that  if  a  man  defiles  the  tem- 
ple of  God  him  will  God  destroy,  it  may  be 
reasonably  inferred  that  the  Holy  Ghost  dwells 
not  in  unholy  temples;  hence,  through  faith  in 
God,  sincere  repentance  of  all  sins,  and  baptism 
for  the  remission  of  them,  man  cleanses  his 
temple,  his  body,  that  it  may  be  a  fit  dwelling 
place  for  the  Holy  Ghost. 

Thus  faith,  repentance,  water  baptism,  and 
then  the  baptism  of  the  Spirit  is  the  order  in 
which  these  principles  stand,  both  according  to 
the  teachings  of  the  scriptures,  and  the  nature 
of  the  things  themselves:  the  one  leading  up 
logically  to  the  other,  which  follows  in  beautiful 
and  harmonious  sequence. 


CHAPTER  XXVII. 

THE    HOLY   GHOST. HOW    IMPARTED. 

fHE  manner  in  which  the  saints  under  the 
teachings  of  the  apostles  received  the  bap- 
tism of  the  Holy  Ghost  was  through  the  laying 
on  of  hands.  In  proof  of  this  I  call  attention 
once  more  to  the  labors  of  Philip  in  the  city  of 
Samaria. 

It  is  already  known  how  he  taught  them  the 
Gospel,  how  they  believed  it  and  were  baptized; 
then  we  are  informed  that  "when  the  apostles 
which  were  at  Jerusalem  heard  that  Samaria  had 


228  THE   GOSPEL. 

received  the  word  of  God,  they  sent  unto  them 
Peter  and  John:  who,  when  they  were  come 
down,  prayed  for  them,  that  they  might  receive 
the  Holy  Ghost  (for  as  yet  he  was  fallen  upon 
none  of  them:  only  they  were  baptized  in  the 
name  of  the  Lord  Jesus.)  Then  laid  they  their 
hands  on  them,  and  they  received  the  Holy 
Ghost"* 

Previous  to  the  labors  of  Philip  among  the 
Samaritans,  one  Simon  Magus,  a  magician,  had 
given  it  out  that  he  himself  was  some  great  one, 
and  his  influence  among  the  people  was  consider- 
able. But  he,  too,  became  converted  to  the 
teachings  of  Philip,  and  was  astonished  at  the 
power  which  attended  his  administrations,*  for 
the  sick  were  healed,  the  lame  were  cured,  and 
unclean  spirits  cast  out  of  those  who  were  pos- 
sessed of  them.  Afterwards  when  the  apostles 
John  and  Peter  came  and  conferred  the  Holy 
Ghost  upon  those  whom  Philip  had  baptized, 
Simon  was  present:  "And  when  Simon  saw  that 
through  laying  on  of  the  apostles'  hands  the 
Holy  Ghost  was  given,  he  offered  them  money, 
saying,  Give  me  also  this  power,  that  on  whom- 
soever I  lay  my  hands,  he  may  receive  the  Holy 
Ghost.  But  Peter  said  unto  him,  Thy  money 
perish  with  thee,  because  thou  hast  thought  that 
the  gift  of  God  may  be  purchased  with  money,  "f 

Paul,  it  will  be    remembered,    found  a    number 


*  Acts  viii:  14-17.      f  Acts  viii  :   18-20. 


THE   HOLY   GHOST. HOW   IMPARTED.  229 

of  men  at  Ephesus  who  claimed  to  have  been 
baptized  unto  John's  baptism,  but  when  Paul 
questioned  them  as  to  the  Holy  Ghost,  they  had 
not  heard  even  that  there  was  such  a  spirit.  So 
doubting  the  validity  of  their  baptism,  he  rebap- 
tized  them;  after  which,  "when  Paul  had  laid 
his  hands  upon  them,  the  Holy  Ghost  came  upon 
them;  and  they  spake  with  tongues  and  prophe- 
sied."* 

The  same  apostle,  also,  in  writing  to  Timothy, 
exhorts  him  to  "stir  up  the  gift  of  God  which 
was  in  him,  and  which  he  had  received  by  the 
putting  on  of  his  [Paul's]  hands, f  alluding,  no 
doubt,  to  the  time  that  Paul  bestowed  the  Holy 
Ghost  upon  him  by  the  laying  on  of  hands. 

That  this  practice  of  laying  on  hands  for  the 
bestowal  or  baptism  of  the  Holy  Ghost  continued 
in  the  primitive  Christian  Church  for  a  long 
period — at  least  for  three  centuries — is  evident 
from  the  following  testimony: 

Of  the  rites  and  ceremonies  of  the  third  cen- 
tury Mosheim  says:  "The  effect  of  baptism  was 
supposed  to  be  the  remission  of  sins:  And  it  was 
believed  that  the  bishop,  by  the  imposition  of 
hands  and  by  prayer  conferred  those  gifts  of  the 
Holy  Spirit  which  were  necessary  for  living  a 
holy  life."J 

In  a  note  on  the  foregoing  question,    Murdock, 


*  Acts  xix  :   1-6.      f  II.  Tim.  j  :    6.      J  Mosheim's  Church  History 
(Murdock),  Vol.  I,  p.  189. 


230  THE      GOSPEL. 

the  most  accurate  translator  of  Dr.  Mosheim's 
great  work  on  church  history,  says:  "This  may 
be  placed  beyond  all  controversy  by  many  pas- 
sages from  the  fathers  of  this  century.  And  as 
it  will  conduce  much  to  an  understanding  of  the 
theology  of  the  ancients,  which  differed  in  many 
respects  from  ours,  I  will  adduce  a  single  passage 
from  Cyprian.  It  is  in  his  Epistle,  No.  73,  p. 
131:  'It  is  manifest  where  and  by  whom  the 
remission  of  sin  conferred  in  baptism  is  adminis- 
tered. They  who  are  presented  to  the  rulers  of 
the  church,  obtain  by  our  prayers  and  imposition 
of  hands  the  Holy  Ghost.'"* 

In  another  passage  Cyprian  writes:  "Our 
practice  is,  that  those  who  have  been  baptized 
into  the  Church  should  be  presented,  that  by 
prayer  and  imposition  of  hands  they  may  receive 
the  Holy  Ghost."  While  Augustine,  in  the 
fourth  century,  says:  "We  still  do  what  the 
apostles  did  when  they  laid  their  hands  on  the 
Samaritans  and  called  down  the  Holy  Ghost 
upon  them,  ""f 

In  subsequent  centuries,  however,  this  part  of 
the  Gospel  was  lost,  or  neglected  by  some  of  the 


*  Mosheim's  Church  Hist.,  Vol.  I,  p.  189. 

f  Laying  on  hands  was  employed  in  the  Church  for  other  pur- 
poses than  imparting  the  Holy  Ghost.  It  was  the  manner  of  ad- 
ministering to  the  sick  (Mark  xvi :  18  ;  Acts  xxviii,  8);  and  also  of 
confeiring  authority  or  priesthood  on  men  (see  Acts  vi :  5,  6;  viii : 
17  ;  xiii :  3);  but  as  we  here  are  only  dealing  with  the  ordinance  as 
it  relates  to  a  means  of  imparting  the  Holy  Ghost,  I  do  not  stop  to 
discuss  the  other  purposes  for  which  it  was  employed. 


THE    HOLY    GHOST. — HOW  IMPARTED.  231 

sects  of  Christendom,  and  when  announced 
among  them  today,  it  is  not  unfrequently  regarded 
as  a  new  doctrine.*  Yet  it  is  not.  We  have 
seen  that  it  was  a  doctrine  practiced  by  the 
apostles  and  their  immediate  successors.  Indeed 
it  is  named  directly  as  one  of  the  principles  of 
the  doctrine  of  Christ  by  Paul.  The  following  is 
the  passage:  "Therefore  not  leaving  the  princi- 
ples of  the  doctrine  of  Christ,  let  us  go  on  unto 
perfection;  not  laying  again  the  foundation  of 
repentance  from  dead  works,  and  of  faith  toward 
God,  of  the  doctrine  of  baptisms,  and  of  laying  on 
of  hands  and  of  resurrection  of  the  dead,  and  of 
eternal  judgment,  "f  And  here  it  may  be  well 


*  It  is  a  mistake  to  suppose  all  Christendom  have  neglected  the 
practice  of  this  ordinance.  The  Catholics  teach  that  "Confirmation 
[by  the  laying  on  of  hands]  is  a  sacrament  instituted  by  our  Lord, 
by  which  the  faithful,  who  have  already  been  made  children  of  God 
by  baptism,  receive  the  Holy  Ghost  by  prayer,  unction  (or  anoint- 
ing with  holy  oil  called  cArism),and  the  laying  on  of  the  hands  of  a 
bishop,  the  successor  of  the  apostles.  It  is  thus  that  they  are  en- 
riched with  gifts,  graces  and  virtues,  especially  with  the  virtue  of 
fortitude,  and  made  perfect  Christians  and  valiant  soldiers  of  Jesus 
Christ  to  stand  through  life  the  whole  warfare  of  the  world,  the 
flesh  and  the  devil  The  first  recorded  instance  of  confirmation 
being  administered  to  the  faithful  is  in  the  eighth  chapter  of  the 
Acts  of  the  Apostles,  where  St.  Peter  and  St  John  confirmed  the 
Samaritans  who  had  been  already  baptized  by  St.  Philip.  '  They 
prayed  for  them  that  they  might  receive  ihe  Holy  Ghost.  *  *  * 
Then  laid  they  their  hands  on  them  and  they  received  the  Holy 
Ghost"  (Catholic  Belief,  Bruno  pp.  97,  98).  Tue  Church  of  Eng- 
land, a"d  of  course  the  Episcopal  churches  in  the  colonies  and  the 
United  States  teach  practically  the  same. 

f  Heb.  vi :  1,  2. 


232  THE    GOSPEL. 

to  call  attention  to  the  fact,  that  it  is  written 
that  "Whosoever  transgresseth  and  abideth  not 
in  the  doctrine  of  Christ,  hath  not  God."*  And 
since  the  religious  world  has  very  generally  lost 
sight  of  this  important  doctrine  of  the  laying  on 
of  hands  for  imparting  the  Holy  Ghost,  it  is 
one  evidence,  among  many  others,  that  they  have 
not  God;  for  the  absence  of  this  part  of  the 
Gospel  proves  that  they  have  not  continued  in 
the  doctrine  of  Christ. 

In  restoring  the  Gospel  to  the  earth  in  the 
present  dispensation,  it  seems,  from  the  fre- 
quency with  which  it  is  mentioned,  that  particu- 
lar prominence  is  given  to  this  doctrine  and 
ordinance  through  which  the  Holy  Ghost  is 
imparted.  Out  of  the  many  passages  in  the 
Doctrine  and  Covenants  relating  to  the  subject 
I  select  the  following: 

In  April,  1830,  the  same  month  and  year  in 
which  the  Church  of  Christ  in  this  dispensation 
was  organized,  the  Lord  in  explaining  the  office 
and  calling  of  an  apostle,  said:  "An  apostle  is 
an  elder,  and  it  is  his  calling  to  baptize;  *  *  * 
and  to  confirm  those  who  are  baptized  into  the 
Church,  by  the  laying  on  of  hands  for  the  bap- 
tism of  fire^  and  the  Holy  Ghost,  according  to  the 
scriptures,  "f 

In  a  revelation  to  James  Covill  given  in 
January,  1831,  calling  him  to  obedience  to  the 


*  II.  John:  9.      f  Doc-  and  Cov-»  sec-  xx  :  38>  41- 


THE    HOLY    GHOST.  —  MOW  IMPARTED.  233 

Gospel  and  appointing  him  to  be  his  servant, 
even  a  minister  for  Christ,  the  Lord  said:  "And 
this  is  my  Gospel:  repentance  and  baptism  by 
water,  and  then  cometh  the  baptism  of  fire  and 
the  Holy  Ghost,  even  the  Comforter,  which 
showeth  all  things,  and  teacheth  the  peaceable 
things  of  the  Kingdom."  After  calling  him  to 
be  his  servant  the  Lord  said:  "And  again  it 
shall  come  to  pass,  that  on  as  many  as  ye  shall 
baptize  with  water,  ye  shall  lay  your  hands, 
and  they  shall  receive  the  gift  of  the  Holy 
Ghost."* 

Then  in  a  revelation  given  to  Sidney  Rigdon, 
Parley  P.  Pratt  and  Lemon  Copley,  through 
Joseph  the  Prophet,  on  the  occasion  of  these 
men  being  sent  with  the  Gospel  to  the  Shakers, 
the  Lord  said:  "Go  among  this  people  and  say 
unto  them,  like  unto  mine  apostle  of  old,  whose 
name  was  Peter;  believe  on  the  name  of  the 
Lord  Jesus.  *  *  *  Repent  and  be  baptized 
in  the  name  of  Jesus  Christ,  according  to  the 
holy  commandment,  for  the  remission  of  sins; 
and  whoso  doeth  this  shall  receive  the  gift  of 
the  Holy  Ghost,  by  the  laying  on  of  the  hands 
of  the  Elders  of  this  Church,  "f 

As  this  last  is  a  general  law,  I  do  not  consider 
it  necessary  to  cite  further  passages,  though  the 
revelations  of  the  Lord  contained  in  the  Doctrine 


*  Doc.  and  Cov.,  sec.  xxxix  ;  6,  23        f  Ibid.,  sec.  xlix  :  11  14. 


234  Tl\E    GOSPEL. 

and  Covenants  are  replete  with  them.  Sufficient 
has  been  said  to  show  that  the  doctrine  has  been 
made  prominent  in  this  dispensation. 

To  my  mind  this  ordinance  is  the  most  philo- 
sophical of  any  in  the  Gospel.  On  one  occasion 
as  Jesus  passed  through  a  throng  of  people,  a 
woman  who  had  been  troubled  with  an  issue  of 
blood  for  twelve  years,  and  had  spent  all  her 
living  upon  physicians,  but  received  no  benefit 
from  them,  came  up  behind  him,  saying  in  her 
heart,  if  I  can  but  touch  the  hem  of  his  garment 
I  shall  be  healed.  And  it  was  so,  even  accord- 
ing to  her  faith;  for  pressing  through  the  crowd 
she  laid  hold  of  his  garment  and  was  immediately 
made  whole.  "And  Jesus  said,  who  touched 
me?"  When  all  denied,  Peter  and  they  that 
were  with  him  said,  "Master,  the  multitude 
throng  thee,  and  press  thee,  and  sayest  thou  who 
touched  me?  And  Jesus  said,  somebody  hath 
touched  me;  for  I  perceive  that  virtue  is  gone 
out  of  me."* 

Now,  what  had  happened.  And  why  the 
expression — "Somebody  hath  touched  me;  for  I 
perceive  that  virtue  is  gone  out  of  me."  My 
answer  would  be  that  the  person  of  Jesus,  aye, 
and  also  the  very  garments  he  wore,  were  so 
charged  with  that  divine  influence,  known  to  us 
as  the  Holy  Spirit,  that  when  the  woman  with 
the  issue  of  blood  touched  his  garments,  so  much 


*  Luke  viii  :  43,  46. 


THE   HOLY    GHOST. HOW   IMPARTED.  235 

of  that  Spirit  left  him  to  heal  her  that  it  was 
perceptible  to  him,  and  he  exclaimed,  "Virtue 
is  gone  out  of  me!" 

So,  when  a  servant  of  God,  filled  with  that 
Spirit,  and  with  authority  to  act  in  the  name  of 
Jesus  Christ,  lays  his  hands  upon  one  who  has 
prepared  himself  for  the  reception  of  the  Holy 
Ghost,  through  faith,  repentance,  and  baptism, 
a  portion  of  that  Holy  Spirit  passes  from  the 
one  who  administers,  to  him  upon  whom  he  lays 
his  hands  and  he  is  baptized  with  it.  These  are 
the  laws  by  which  it  is  received  and  conveyed; 
these  are  the  conditions  that  must  exist,  in  order 
that  men  may  obtain  this  holiest  of  all  influences, 
and  its  full  and  free  enjoyment.  And  its  trans- 
mission from  one  person  to  another  by  an  observ- 
ance of  the  ordinances  and  principles  of 
righteousness  we  have  now  considered,  is  as 
natural  and  philosophical  in  the  spiritual  things 
of  the  universe,  as  it  is  for  electricity  or  steam 
to  perform  the  wonders  which  these  forces  are 
now  made  to  enact  in  the  commercial  and 
mechanical  worlds;  and  which  they  will  not 
perform,  unless  the  conditions  by  which  their 
power  is  made  available,  are  complied  with. 

I  cannot  do  better  in  concluding  this  chapter 
than  to  quote  a  paragraph  or  two  from  the  works 
of  Apostle  Parley  P.  Pratt: 

"To  impart  a  portion  of  the  Holy  Spirit  by  the 
touch,  or  by  the  laying  on  of  hands;  or  to 
impart  a  portion  of  the  element  of  life,  from  one 


236  THE    GOSPEL. 

animal  body  to  another,  by  an  authorized  agent 
who  acts  in  the  name  of  God,  and  who  is  filled 
therewith,  is  as  much  in  accordance  with  the 
laws  of  nature  as  for  water  to  seek  its  own  level; 
air  its  equilibrium;  or  heat  and  electricity  their 
own  mediums  of  conveyance. 

"This  law  of  spiritual  fluid,  its  communicative 
properties,  and  the  channel  by  which  it  is 
imparted  from  one  person  to  another,  bear  some 
resemblance  or  analogy  to  the  laws  and  opera- 
tions of  electricity.  Like  electricity,  it  is 
imparted  by  the  contact  of  two  bodies,  through 
the  channel  of  the  nerves. 

"But  the  two  fluids  differ  widely.  The  one 
is  a  property  nearly  allied  to  the  grosser  elements 
of  matter;  not  extensively  endowed  with  the 
attributes  of  intelligence,  wisdom,  affection  or 
moral  discrimination.  It  can  therefore  be 
imparted  from  one  animal  body  to  another,  irre- 
spective of  the  intellectual  or  moral  qualities  of 
the  subject  or  recipient.  The  other  is  a  sub- 
stance endowed  with  the  attributes  of  intelli- 
gence, affection,  moral  discrimination,  love, 
charity  and  benevolence  pure  as  the  emotions 
which  swell  the  bosom,  thrill  the  nerves,  or 
vibrate  the  pulse  of  the  Father  of  all. 

"An  agent  filled  with  this  heavenly  fluid  cannot 
impart  of  the  same  to  another,  unless  that  other 
is  justified,  washed,  cleansed  from  all  his  impuri- 
ties of  heart,  affections,  habits  or  practices  by 
the  blood  of  atonement,  which  is  generally 


THE  HOLY  GHOST. HOW  IMPARTED.  237 

applied  in  connection  with  the  baptism  of 
remission. 

"A  man  who  continues  in  his  sins,  and  who 
has  no  living  faith  in  the  Son  of  God,  cannot 
receive  the  gift  of  the  Holy  Spirit  through  the 
ministration  of  any  agent,  however  holy  he  may 
be.  The  impure  spirit  of  such  a  one  will  repulse 
the  pure  element,  upon  the  natural  laws  of 
sympathetic  affinity,  or  of  attraction  and  repul- 
sion. "* 

In  other  words,  the  Spirit  of  God  will  not 
dwell  in  unholy  temples,  hence  repentance  and 
baptism  for  the  remission  of  sins  go  before  the 
baptism  of  the  Spirit  that  men  may  be  cleansed 
of  their  sins,  justified  before  God,  and  their 
bodies  by  these  means  made  fit  dwelling-places 
for  the  Holy  Ghost — the  living  temples  of  God. 


CHAPTER  XXVIII. 

THE  HOLY  GHOST.  —  CHARACTER  AND  SOURCE. 


the  naturalist  find  out  and  comprehend 
the  secret  of  the  endless  variety  of  life  in 
the  vegetable  and  animal  kingdoms?  Can  the 
chemist  find  out  the  essences  of  substances,  or 
make  himself  master  of  the  secrets  of  great 
nature's  laboratory  where  those  wonderful  com- 
binations are  wrought  which  produce  the  sub- 


Key  to  Theology,  pp.  96,  97,  98. 


238  THE    GOSPEL. 

stances  that  constitute  the  material  universe? 
Can  the  physician  or  surgeon  with  scalpel  and 
microscope  "trace  to  its  source  the  lightning  of 
the  soul" — trace  out  the  secret  springs  of  life 
and  intelligence  in  the  human  organism?  Can 
the  astronomer,  even  with  his  mightiest  tele- 
scope, penetrate  to  the  outside  curtains  of  space 
where  worlds  and  planetary  systems  do  not  exist 
— can  he  circumscribe  the  creations  of  God, 
within  the  scope  of  his  vision  or  knowledge? 

To  all  these  questions  a  negative  answer 
must  be  given;  when  man  has  done  his  best, 
when  his  whole  life  has  been  spent  in  seeking 
knowledge  and  finding  out  wisdom,  even  then 
the  facts  which  he  has  mastered,  compared  with 
those  beyond  the  power  of  his  intellect  to  com- 
prehend, are  insignificant;  and  the  fields  of 
knowledge  which  he  has  explored,  compared 
with  those  wherein  man  has  never  yet  set  his 
foot,  are  as  the  few  grains  of  sand  compared  to 
the  untold  millions  of  such  grains  that  form  old 
ocean's  beach. 

The  great  Sir  Isaac  Newton  at  the  close  of  his 
life — a  life  devoted  to  the  search  for  knowledge 
in  which  pursuit  he  had  been  more  than  ordi- 
narily successful,  and  most  men  thought  he  had 
accomplished  something  of  which  he  could 
boast — said  in  accents  most  humble,  "I  have 
been  like  a  child  playing  upon  the  beach;  I 
have  succeeded  in  finding  a  few  pretty  shells, 


HOLY  GHOST. CHARACTER  AND  SOURCE.   239 

and  picking  up  a  few  pretty  pebbles,  but  the 
great  ocean  lies  before  me  unexplored. " 

Questions  and  considerations  like  these,  are 
calculated  to  reveal  the  fact  that  man,  with  all 
his  boasted  intelligence,  is,  after  all,  in  this 
sphere  of  existence,  "cribbed,  cabined  and  con- 
fined" to  limits  extremely  narrow,  so  far  as  his 
ability  to  comprehend  facts  is  concerned. 

The  naturalist  will  answer  "No,"  to  the  question 
I  have  set  down  to  him.  He  will  tell  us  that  he 
can  classify  the  various  forms  of  animal  and 
vegetable  life,  basing  his  classification  upon 
certain  similarities  of  structure  or  habits;  but 
when  it  comes  to  accounting  for  the  great  variety 
and  forms  of  life  in  animated  nature;  or  to  tell- 
ing why  it  is  that  one  seed  produces  the  mighty, 
sturdy  oak,  and  another  the  supple  willow;  or 
why  each  species  of  animals  produces  its  kind 
—he  cannot  inform  you.  His  most  careful  inves- 
tigations and  patient  watching  have  failed  to  rob 
nature  of  these  secrets. 

The  chemist  of  a  century  ago,  who  thought  he 
had  reduced  compound  substances  to  their 
primary  elements,  and  had  discovered  all  the 
primary  elements  of  substances;  could  he  live 
today,  he  would  see  his  "elements"  separated 
and  reduced,  and  a  multitude  of  other  elements 
unknown  to  him,  brought  within  the  compass  of 
chemical  science;  and  yet  the  existence  of  the 
universe  itself,  remaining  as  great  a  mystery  as 
ever.  Indeed,  the  wonder  grows  rather  than 


240  THE    GOSPEL. 

diminishes  with  each  succeeding  discovery;  for 
these  things  increase  the  mystery  by  revealing 
the  complexity  and  delicate  combinations  of 
substances  as  they  exist  in  their  varied  forms. 

To  the  physician,  the  surgeon,  the  scientist, 
the  mystery  of  life  remains  as  much  an  unsolved 
problem  as  it  ever  did.  It  is  true  they  claim 
to  have  traced  it  down  to  its  beginning;  they 
say  it  originates  in  a  substance  known  to  them 
as  protoplasm;  that  a  single  cell  of  this  wonder- 
ful substance  has  the  peculiar  power  of  produc- 
ing another  cell,  and  this  one  still  another. 
This  multiplication  of  protoplasmic  cells  continu- 
ing until  it  develops  in  the  varied  processes  of 
nature  into  the  great  variety  of  animal  organisms 
known  to  us.  Yet  after  all  his  work,  the  scientist, 
at  last,  with  nervous  hand  and  throbbing  brow 
reaches  a  point  beoynd  which  he  cannot  go,  and 
the  single  cell  of  protoplasm,  with  the  peculiar 
power  to  multiply  itself,  is  as  great  a  mystery  as 
man  with  his  complex  organism  of  bones  and 
nerves  and  muscles. 

To  the  question  I  have  put  to  the  astronomer, 
he  would  doubtless  answer,  with  some  impatience, 
that  his  best  instruments  but  revealed  to  him  the 
nearest  outposts  of  the  stellar  worlds;  and  that 
beyond  these  few  street  lamps  within  his  vision, 
with  whose  positions  he  has  become  acquainted 
and  marked  down  on  his  chart,  are  numberless 
planetary  sysems  out  of  the  reach  of  his  insru- 
ments,  but  whose  existence  is  revealed  by  masses 


HOLY    GHOST. — CHARACTER    AND    SOURCE.         241 

of  light  through  which  he  cannot  penetrate. 
His  science  is  unsatisfied,  the  little  he  has 
learned  but  reveals  to  him  the  vastness  and 
extent  of  those  fields  of  knowledge  beyond  his 
power  to  enter,  much  less  to  reap. 

If  in  relation  to  these  grosser  materials  or 
objects,  and  their  relationship  to  each  other, 
man's  knowledge  is  so  limited,  and  his  powers 
of  comprehension  so  restricted,  the  reader  will 
not  be  astonished  when  I  tell  him  there  is  very 
much  that  is  beyond  our  power  to  understand  in 
relation  to  that  most  subtle,  powerful,  sensitive 
and  intelligent  of  all  influences,  known  to  us  as 
the  Holy  Ghost. 

What  little  may  be  learned  of  this  great 
spiritual  force  in  the  universe,  is  to  be  found  in 
the  revelations  of  God,  from  which  we  are  given 
to  understand  that  this  Holy  Spirit  which  exists 
throughout  the  universe  and  is  the  medium  by 
which  it  is  governed,  emanates  from  God. 

Just  previous  to  his  crucifixion,  Jesus  said  to 
his  disciples:  "But  when  the  Comforter  [which  is 
the  Holy  Ghost — see  John  xiv,  26],  is  come, 
whom  I  will  send  unto  you  from  the  Father, 
even  the  Spirit  of  Truth,  which  proceedeth  from  the 
Father  he  will  testify  of  me."* 

And  this  agrees  with  what  the  Lord  has 
revealed  in  this  dispensation,  in  respect  to  this 
Spirit.  To  a  number  of  Elders  who  had  assem- 


'John  xv :  26. 


242  THE    GOSPEL. 

bled  together,  to  learn  the  will  of  the  Lord 
concerning  them — after  telling  them  that  he  was 
well  pleased  with  them,  and  that  their  names 
were  written  .in  the  book  of  the  names  of  the 
sanctified — he  said:  "Wherefore,  I  now  send 
upon  you  another  Comforter,  even  upon  you,  my 
friends,  that  it  may  abide  in  your  hearts,  even 
the  Holy  Spirit  of  promise;  which  other  Comfor- 
ter is  the  same  I  promised  unto  my  disciples,  as 
is  recorded  in  the  testimony  of  John.*  This 
Comforter  is  the  promise  which  I  give  unto  you 
of  eternal  life;  even  the  glory  of  the  celestial 
kingdom:  which  glory  is  that  of  the  church  of 
the  first-born;  even  of  God,  the  holiest  of  all, 
through  Jesus  Christ,  his  Son:  he  that  ascended 
up  on  high,  as  also  he  descended  below  all 
things,  in  that  he  comprehended  all  things,  that 
he  might  be  in  all  and  through  all  things  [that 
is,  by  the  power  of  his  Spirit]  the  light  of  truth; 
which  truth  shineth.  This  is  the  light  of  Christ 
[or  Holy  Spirit].  As  also  he  is  [that  is,  by  this 
Spirit — the  Holy  Ghost],  in  the  sun,  and  the 
light  of  the  sun,  and  the  power  thereof  by 
which  it  was  made.  As  also  he  is  in  the  moon, 
and  is  the  light  of  the  moon,  and  the  power  there- 
of, by  which  it  was  made.  As  also  the  light  of  the 
stars,  and  the  power  thereof  by  which  they  were 
made.  And  the  earth  also,  and  the  power 
thereof;  even  the  earth  upon  which  you  stand. 

*John  xiv. 


HOLY    GHOST. CHARACTER    AND    SOURCE.         243 

And  the  light  which  now  shineth,  which  giveth 
you  light,  is  through  him  who  enlighteneth  your 
eyes,  which  is  the  same  light  that  quickeneth 
your  understandings;  which  light  proceedeth  forth 
from  the  presence  of  God  to  fill  the  immensity  of 
space,  the  light  which  is  in  all  things;  which 
giveth  life  to  all  things:  which  is  the  law  by 
which  all  things  are  governed;  even  the  power 
of  God,  who  sitteth  upon  his  throne,  who  is  in 
the  bosom  of  eternity,  who  is  in  the  midst  of  all 
things.  "* 

The  line  in  italics  represents  this  "light" 
which  quickened  the  understanding  of  the  Elders 
to  whom  the  revelation  was  addressed,  as  pro- 
ceeding from  the  presence  of  God,  and  this  is 
wherein  the  testimony  of  this  revelation  agrees 
with  that  of  John.  Both  testify  that  this  Spirit 
emanates  from  God,  and  that  this  "light"  which 
"proceedeth  forth  from  the  presence  of  God  to 
fill  the  immensity  of  space,  which  giveth  life 
to  all  things,  which  is  the  law  by  which  all  things 
are  governed,"  is  identical  with  that  Spirit  of 
which  Jesus  was  speaking,  the  Holy  Ghost,  can- 
not be  doubted.  Hence,  from  this  revelation  we 
learn  not  only  the  source  of  the  Holy  Ghost,  but 
that  it  permeates  the  universe,  and  is  the  power 
by  which  the  creations  of  God  were  brought 
into  existence,  by  which  they  subsist,  and  by 


*  Doc.  and  Cov.,  sec.  Ixxxviii :  1-13. 


244  THE    GOSPEL. 

which  they  are  directed  in  their  respective 
spheres  in  such  harmony  and  splendor. 

To  these  ideas  respecting  the  Holy  Ghost 
agree  several  other  authoritative  passages.  The 
Prophet  Joseph  Smith  taught  that  the  Holy 
Ghost  has  not  a  body  of  flesh  and  bones,  "but 
is  a  personage  of  Spirit;"  and  then  adds:  "Were 
it  not  so,  the  Holy  Ghost  could  not  dwell  in 
us."* 

Again  it  is  written:  "The  elements  are  the 
tabernacle  of  God,  yea  man  is  the  tabernacle  of 
God,  even  temples;  and  whatsoever  temple  is 
defiled,  God  shall  destroy  that  temple,  "f  This 
cannot  allude  to  God  the  Father  or  to  God  the 
Son,  because  each  has  a  tabernacle  of  flesh  and 
bones,  as  tangible  as  man's ;|  but  it  alludes  to 
God  the  Holy  Ghost,  whose  tabernacle  is  in  the 
elements  of  the  universe,  giving  life  and  light 
and  intelligence  to  all  things,  and  is  the  grand 
medium  of  communication  between  God  the 
Father  and  his  Son  Jesus  Christ  and  their  vast 
creations. 

So  much  as  to  the  source  and  nature  of  the 
Holy  Ghost;  now  let  us  turn  our  attention  to 
what  it  does  for  those  who  possess  it,  what  gifts 
and  graces  it  bestows  and  develops  in  them. 

*  Doc.  and  Cov.,  sec.  cxxx. 

•f  Doc.  and  Cov.,  sec.  xciii;  also  I.  Cor.  iii  :  16,  17 ;    I.  Cor.,  vi :  19. 

J  The  Father  has  a  body  of  flesh  and  bones  as  tangible  as  man's; 
the  Son  also;  but  the  Holy  Ghost  has  not  a  body  of  flesh  and 
bones,  but  is  a  personage  of  Spirit.  (Doc.  and  Cov.,  sec.  cxxx  :  22; 
see  also  Lectures  on  Faith,  v :  2,  3.) 


THE    HOLY    GHOST. ITS     POWER.  245 


CHAPTER  XXIX. 

THE    HOLY     GHOST. ITS     POWER. 

{®TS  the  time  drew  near  for  Jesus  to  make  his 
^^^  great  sacrifice,  and  then  depart  from  the 
immediate  presence  of  his  disciples,  he  mani- 
fested a  great  desire  to  comfort  them  in  prospect 
of  this  separation,  and  this  he  did  by  promis- 
ing to  send  to  them  from  the  Father  the  Holy 
Ghost,  that  he  might  abide  with  them  for  ever;* 
and  in  explaining  to  them  the  powers  of  this 
Spirit,  he  said:  "But  the  Comforter,  which  is 
the  Holy  Ghost,  whom  the  Father  will  send  in 
my  name,  he  shall  teach  you  all  things,  and  bring 
all  things  to  your  remembrance,  whatsoever  I 
have  said  unto  you. " 

In  continuation  of  his  remarks  on  this  subject, 
he  told  them  he  had  many  things  to  say  unto 
them,  but  they  could  not  bear  them  at  that  time. 
"Howbeit, "  said  he,  "when  he,  the  Spirit  of 
Truth,  is  come,  he  will  guide  you  into  all  truth: 
for  he  shall  not  speak  of  himself:  but  whatsoever 
he  shall  hear  that  shall  he  speak:  and  he  will 
show  you  things  to  come.  He  shall  glorify  me: 
for  he  shall  receive  of  mine,  and  shall  show  it 
unto  you.  All  things  that  the  Father  hath  are 

*Johnxiv:  16,26. 


246  THE    GOSPEL. 

mine:   Therefore,  said  I,    that    he    shall    take    of 
mine,  and  shall  show  it  unto  you."* 

From  these  passages  four  important  things  are 
learned  respecting  the  powers  of  the  Holy  Ghost: 

I.  That  he    will  teach  all  things;   and,   what    is 
equivalent,   "guide  into  all  truth." 

II.  He  will  bring    all    things    to    remembrance, 
that  is,  whatsoever    things    have    been    stored    in 
the  mind. 

III.  He  will  show  things  to  come. 

IV.  He  will  take  of    the    things    of    God    and 
reveal  them  unto  men. 

Of  the  excellence  and  importance  of  these 
several  powers  it  is  scarcely  needful  to  speak, 
since  their  excellence  is  evident,  upon  the  mere 
enumeration  of  them,  yet  one  cannot  refrain  from 
looking  at  them  more  in  detail.  How  excellent 
a  thing  it  is  to  have  a  teacher  competent  to 
teach  all  things,  and  guide  into  all  truth'  In 
view  of  the  fact  that  the  saints  possessed  the 
Holy  Ghost,  and  that  the  Holy  Ghost  has  these 
powers,  one  can  understand  the  reasonableness 
of  John's  remarks  to  the  saints,  in  which  he 
says:  "But  ye  have  an  unction  from  the  Holy 
One,  and  ye  know  all  things.  *  *  *  The 
anointing  which  ye  have  received  of  him  abideth 
in  you,  and  ye  need  not  that  any  man  teach  you: 
but  as  the  same  anointing  teacheth  you  of  all 


»Johnxvi:  13  15. 


THE    HOLY'  GHOST. — ITS    POWER.  247 

things,  and  is  truth,  and  is  no  lie,    and    even    as 
it  hath  taught  you,  ye  shall  abide  in  him."* 

Moreover,  to  that  extent  that  a  man  is  guided 
into  all  truth,  he  is  preserved  from  all  error. 
There  is  no  danger  of  his  being  deceived,  or  led 
astray  by  every  wind  of  doctrine,  or  the  cunning 
craftiness  of  false  teachers,  so  long  as  he  is  in 
possession  of  that  Spirit  which  guides  into  all 
truth.  So  taught  Isaiah,  who,  in  speaking  of  the 
time  when  the  house  of  Israel  should  possess 
this  Spirit,  says:  "And  though  the  Lord  give 
you  the  bread  of  adversity,  and  the  water  of 
affliction,  yet  shall  not  thy  teachers  be  removed 
into  a  corner  any  more,  but  thine  eyes  shall  see 
thy  teachers:  And  thine  ears  shall  hear  a  word 
behind  thee,  saying,  This  is  the  way,  walk  ye 
in  it,  when  ye  turn  to  the  right  hand  and  when 
ye  turn  to  the  left,  "f 

As  to  the  second  power  enumerated,  viz. :  the 
power  to  bring  all  things  to  the  recollection,  I 
maintain  that  it  would  be  impossible  for  man  to 
live  the  law  of  the  gospel  without  some  such 
grace  being  conferred  upon  him  by  the  Lord. 
The  law  of  the  gospel  requires  men  not  only  to 
do  good  to  those  who  do  good  to  them,  but  to 
do  good  to  those  who  despitefully  use  them;  not 
only  to  lend  to  those  who  lend  to  them,  but  to 
lend  to  those  of  whom  they  can  hope  to  receive 
nothing  in  return;  to  revile  not  those  who  may 


*I.  Johuii:  20,27.     f  Isaiah  xxx  :  20,21. 


248  THE  GOSPEL. 

revile  them — in  a  word,  the  law  of  the  gospel  is 
summed  up  in  this:  "Be  ye  not  overcome  of  evil; 
but  overcome  evil  with  good."* 

However  fine  this  may  be  in  theory,  or  how- 
ever beautiful  it  may  look  on  paper,  to  carry  it 
practically  into  the  affairs  of  life  is  difficult. 

When  reviled  it  seems  but  natural  to  answer 
railing  with  railing,  blows  with  blows,  and  for 
injury  inflicted,  return  as  much  in  kind  as  is 
within  one's  power  to  inflict.  And  unless  in 
possession  of  this  grace  bestowed  by  the  Holy 
Ghost,  viz.,  having  brought  to  one's  recollection 
the  things  of  Christ's  gospel,  being  reminded  in 
the  very  moment  of  temptation  of  these  laws  — 
when  smarting  under  a  sense  of  injustice,  or 
suffering  under  wrongs  heaped  upon  one — it 
would  be  difficult  if  not  impossible  to  live  up  to 
these  heavenly  precepts.  But  by  having  the 
Holy  Spirit  as  one's  prompter  in  the  moments  of 
temptation,  and  by  cultivating  the  Christian 
virtue  of  patience,  this  law  of  the  gospel,  so 
contrary  to  the  natural  disposition,  may  be  com- 
plied with,  and  the  follower  of  Christ,  like  his 
Master,  may  be  able  to  say  for  those  who  inflict 
injury  upon  him,  "Father,  forgive  them,  for  they 
know  not  what  they  do." 

Thirdly,  "He  will  show  you  things  to  come." 
In  other  words,  the  Holy  Ghost  is  the  spirit  of 
prophecy,  for  by  it  the  future  has  been  unfolded 


*  Romans  xii :  21.     See  also  Matt,  v,  vi. 


THE    HOLY    GHOST. ITS     POWER.  249 

to  the  minds  of  the  prophets:  and  ]  by  it  the 
scriptures  were  given.  In  proof  of  this  I  quote 
the  apostle  Peter:  "The  prophecy  came  not  in 
old  time  by  the  will  of  man:  but  holy  men  of 
God  spake  as  they  were  moved  by  the  Holy 
Ghost,"*  and  that  which  they  spake  was  written 
and  became  scripture. 

When  an  angel  visited  John  on  Patmos  and 
that  apostle  fell  at  his  feet  to  worship  him,  the 
angel  said:  "See  thou  do  it  not:  I  am  thy  fellow 
servant,  and  of  thy  brethren  that  have  the  testi- 
mony of  Jesus"  [which  is  the  Holy  Ghost] : 
"worship  God,  for  the  testimony  of  Jesus  is 
the  Spirit  of  prophecy.  "| 

These  facts  will  exhibit  the  inconsistency, 
nay,  I  may  say,  the  absolutely  erroneous  position 
of  those  who  insist  that  while  the  Holy  Ghost 
has  continued  with  men,  prophecy  and  revelation 
have  ceased. 

The  very  fact,  as  stated  in  the  fourth  item 
taken  from  these  passages  under  consideration, 
viz.,  that  the  Holy  Ghost  will  take  of  the  things 
of  the  Lord  and  show  them  unto  men,  also 
proves  that  this  Spirit  is  one  of  revelation,  and 
is  in  harmony  with  the  scripture — "The  Spirit 
searcheth  all  things,  yea,  the  deep  things  of 
God.  What  man  knoweth  the  things  of  man, 
but  the  spirit  of  a  man  which  is  in  him?  Even 


*II.  Peter  i  :  21.        f  Eev.  xix  :  10. 


250  THE    GOSPEL. 

so  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God."* 

In  addition  to  these  powers  there  is  still 
another,  and  it  is  an  important  one.  The  Holy 
Ghost  is  a  witness  for  God  and  Christ:  "When 
the  Comforter  is  come,"  are  the  words  of  the 
Son  of  God,  "whom  I  will  send  unto  you  from 
the  Father,  *  *  *  he  will  testify  of  me.  "| 
The  testimony  of  Paul  is  still  more  emphatic 
than  this:  "No  man  speaking  by  the  Spirit  of 
God  calleth  Jesus  accursed;  and  no  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost.  "J 

I  have  shown  in  my  remarks  on  the  Holy 
Ghost  being  "the  Spirit  of  prophecy,"  that  that 
Spirit  and  this  without  which  no  man  can  say 
that  Jesus  is  the  Lord — "the  testimony  of  Jesus" 
— are  identical.  Several  other  powers  belonging 
to  this  Spirit  are  also  enumerated  by  Paul.  He 
gives  us  to  understand  that  "There  are  diversities 
of  gifts,  but  the  same  Spirit,  and  there  are 
differences  of  administration,  but  the  same  Lord. 
*  *  *  But  the  manifestation  of  the  Spirit  is 
given  to  every  man  to  profit  withal.  For  to  one 
is  given  by  the  Spirit,  the  word  of  wisdom,  to 
another  the  word  of  knowledge  by  the  same 
Spirit:  to  another  faith  b}T  the  same  Spirit;  to 
another  the  gifts  of  healing  by  the  same  Spirit: 
To  another  the  working  of  miracles;  to  another 
prophecy;  to  another  discerning  of  spirits,  to 


*I.  Cor.  ii  :  11.  12.       f  John  xv  :  26.      {I  Cor.  xii  :  3. 


THE    HOLY      GHOST. ITS    POWER.  251 

another  divers  kinds  of  tongues;  to  another 
interpretation  of  tongues:  But  all  these  worketh 
that  one  and  the  self  same  Spirit  dividing  to  each 
one  severally  as  he  will."* 

In  addition  to  this  splendid  array  of  powers 
and  gifts  of  the  Holy  Ghost,  we  are  told  that  its 
fruit  "is  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  meekness,  and  temper- 
ance.'^ Indeed  we  may  say,  in  the  language  of 
Apostle  Parley  P.  Pratt,  the  Holy  Spirit  adapts 
itself  to  all  the  organs  and  attributes  of  man. 
"It  quickens  all  the  intellectual  faculties, 
increases,  enlarges,  expands  and  purifies  all  the 
natural  passions  and  affections;  and  adapts  them 
by  the  gift  of  wisdom  to  their  lawful  use.  It 
inspires,  develops,  cultivates  and  matures  all 
the  fine-toned  sympathies,  joys,  tastes,  kindred 
feelings  and  affections  of  our  nature.  It  inspires 
virtue,  kindness,  goodness,  tenderness,  gentleness 
and  charity.  It  develops  beauty  of  person,  form 
and  feature.  It  tends  to  health,  vigor,  animation 
and  social  feeling.  It  develops  and  invigorates 
all  the  faculties  of  the  physical  and  intellectual 
man.  It  strengthens,  invigorates  and  gives  tone 
to  the  nerves.  In  short,  it  is,  as  it  were,  marrow 
to  the  bone,  joy  to  the  heart,  light  to  the  eyes, 
music  to  the  ears,  and  life  to  the  whole  being.  "J 

Such  is  the  Holy  Ghost  and  its  sanctifying 
influence — such  is  the  Spirit  given  to  those  who 


*  I.  Cor.  xii ;  4-22.   |  Gal.  vi :  22,  23.     {Key  to  Theology,  p.  102. 


252  THE    GOSPEL. 

accept  the  gospel,  who  believe  in  God  and  Jesus 
Christ,  who  repent  of  their  sins  and  are  baptized 
for  the  remission  of  them — then  follows  the  bap- 
tism of  the  Spirit,  in  other  words,  the  reception 
of  the  Holy  Ghost  through  the  laying  on  of 
hands.  Then  is  developed  one  or  more  of  its 
spiritual  gifts,  and  its  general  purifying  in- 
fluences; enlarging  the  understanding,  ennobling 
every  thought,  making  pure  the  heart;  in  short, 
it  draws  man  into  a  nearer  relationship  with  his 
God,  and  begins  that  spiritual  education  so 
necessary  to  prepare  him  for  the  glorious 
presence  of  his  Creator — his  Father. 


CHAPTER    XXX. 

AUTHORITY. 

I  HAVE  now  considered,  at  some  length,  the 
y  doctrines  and  ordinances  which  constitute 
the  First  Principles  of  the  Gospel  of  Christ. 
In  connection  with  these  principles,  however, 
there  is  another  matter  which  must  claim  the 
reader's  attention;  viz.:  the  important  fact  that 
the  gospel  must  be  preached  and  its  ordinances 
administered  by  those  having  authority  from 
God;  or  the  administrations  will  have  no  bind- 
ing force  in  heaven  or  on  earth,  in  time  or  in 
eternity. 

We  are    informed    in    the    scriptures    that    the 
Lord  wrought   special  miracles  by  the  hands    of 


AUTHORITY.  253 

Paul,  whom  he  had  called  to  be  his  servant.  The 
sick  were  healed,  aud  evil  spirits  were  cast  out 
of  those  who  were  possessed.  "Then  certain  of 
the  vagabond  Jews,  exorcists,  took  upon  them 
to  call  over  them  which  had  evil  spirits,  the 
name  of  the  Lord  Jesus,  saying,  We  adjure  you, 
by  Jesus  whom  Paul  preacheth.  And  there  were 
seven  sons,  of  one  Sceva,  a  Jew,  and  chief  of 
the  priests,  which  did  so.  And  the  evil  spirit 
answered  and  said,  Jesus  I  know,  and  Paul  I 
know,  but  who  are  ye?  And  the  man  in  whom 
the  evil  spirit  was,  leaped  on  them,  and  over- 
came them,  and  prevailed  against  them,  so  that 
they  fled  out  of  that  house,  naked  and  wounded."* 
These  men  presumptuously  took  it  upon  them- 
selves to  act  as  those  who  had  authority,  and  the 
result  was  that  not  even  the  devils  would  respect 
their  administrations,  much  less  the  Lord. 

There  is  a  principle  of  great  moment  associated 
with  this  incident.  The  question  is,  if  these 
men,  when  acting  without  authority  from  God 
could  not  drive  out  an  evil  spirit,  would  their 
administration  be  of  force,  or  have  any  virtue  in 
it,  had  they  administered  in  some  other  ordi- 
nance of  the  Gospel,  say  baptism  for  the  remis- 
sion of  sins,  or  laying  on  hands  for  imparting  the 
Holy  Ghost?  Manifestly  it  would  not.  And 
hence  we  rightly  come  to  the  conclusion,  so  well 
expressed  in  one  of  our  articles  of  faith,  that  "A 

•Actsxix:  13-16. 


254  THE   GOSPEL. 

man  must  be  called  of  God,  by  prophecy  and  by 
the  laying  en  of  hands,  by  those  who  are  in 
authority  to  preach  the  gospel  and  administer 
in  the  ordinances  thereof." 

Such  a  conclusion  as  this  could  reasonably  be 
drawn  also  from  the  words  of  Paul  in  Hebrews 
where  he  says:  "Every  high  priest  taken  from 
among  men  is  ordained  for  men  in  things  per- 
taining to  God,  that  he  may  offer  both  gifts  and 
sacrifices  for  sins:  *  *  *  And  no  man  taketh 
this  honor  unto  himself,  but  he  that  is  called  of 
God  as  was  Aaron."*  The  manner  in  which 
Aaron  was  called  to  the  priest's  office  is  recorded 
in  the  writings  of  Moses  as  follows:  "Take  thou 
unto  thee  Aaron  thy  brother,  and  his  sons  with 
him  from  among  the  children  of  Israel,  that  he 
may  minister  unto  me  in  the  priest's  office,  even 
Aaron,  Nadab  and  Abihu,  Eleazar  and  Ithamar, 
Aaron's  sons,  "f 

It  may  be  objected  that  this  was  the  law  relat- 
ing to  the  calling  of  high  priests  alone,  but  if 
high  priests  are  to  be  called  in  this  manner,  is  it 
not  reasonable  to  conclude  that  all  who  adminis- 
ter in  "things  pertaining  to  God"  must  be  called 
in  the  same  way — that  is,  of  God?  So  far  as 
the  scriptures  are  concerned,  and  on  subjects  of 
this  character  their  authority  is  conclusive, 
wherever  we  have  an  account  of  men  administer- 
ing in  the  things  pertaining  to  God,  and  their 


*  Heb  v.  1,  5.       |  Ex.  xxviii,  1. 


AUTHORITY.  255 

administrations  are  accepted  of  him,  they  have 
either  been  called  direct!}"  by  revelation  from 
him,  or  through  inspiration  in  those  who  already 
had  authority  from  God  to  act  in  his  name;  and 
to  be  called  by  a  legitimate,  divinely  established 
authority  is  to  be  called  of  God. 

On  the  other  hand,  whenever  men  have  taken 
it  upon  themselves  to  act  in  the  name  of  God,  so 
far  as  any  such  instance  is  recorded,  it  has  been 
followed  by  some  manifestation  of  displeasure 
from  him. 

As  an  example  of  this  statement,  I  call  atten- 
tion to  the  case  of  Uzza.  The  Lord  appointed 
Aaron  and  his  sons  to  take  special  charge  of  the 
ark  of  the  covenant  and  all  the  holy  things 
belonging  to  it.  When  it  became  necessary  for 
the  camp  to  move,  after  all  things  had  been 
arranged  by  Aaron  and  his  sons,  then  the  sons 
of  Kohash  were  to  come  to  bear  it;  "but,"  said 
the  Lord,  "they  shall  not  touch  any  holy  thing 
lest  they  die."*  Some  generations  after  this, 
King  David  undertook  to  move  the  ark  from 
Baalah, — called  also  Kirjathjearim,  where  it  had 
remained  many  years.  Uzza.  and  Ahio  drove  the 
cart  on  which  the  ark  and  its  furniture  were 
placed,  and  when  the  company  engaged  in  this 
pious  work  reached  Chidon,  Uzza  put  forth  his 
hand  to  steady  the  ark,  for  the  oxen  stumbled, 
but  in  doing  so  he  broke  the  law  which  had  been 


*Num.  iv:  15. 


256  THE    GOSPEL. 

given  to  Israel* — he  acted  without  authority  "And 
the  anger  of  the  Lord  was  kindled  against  Uzza, 
and  he  smote  him  because  he  put  his  hand  to 
the  ark;  and  there  he  died  before  God. ""f 

Take  still  another  case,  that  of  Uzziah.  He 
was  one  of  the  kings  of  Israel;  and  for  a  long 
time  he  prospered  exceedingly  because  of  his 
righteousness.  His  enemies  were  smitten  before 
him,  and  wisdom  was  given  him  to  fortify  Jeru- 
salem as  it  never  had  been  fortified  before.  But 
in  the  midst  of  his  glory  and  the  pride  of  his 
heart,  he  undertook  to  minister  in  the  temple  of 
God  in  the  priest's  office;  and  appeared  before 
the  altar  to  burn  incense.  "  And  Azariah  the 
priest  went  in  after  him,  and  with  him  four  score 
priests  of  the  Lord,  that  were  Valiant  men:  And 
they  withstood  Uzziah  the  king  and  said  unto 
him,  It  appertaineth  not  unto  thee,  Uzziah,  to 
burn  incense  unto  the  Lord,  but  to  the  priests, 
the  sons  of  Aaron,  that  are  consecrated  to  burn 
incense:  Go  out  of  the  sanctuary;  for  thou  hast 
trespassed;  neither  shall  it  be  to  thine  honor 
from  the  Lord  God.  Then  Uzziah  was  wroth, 
and  had  a  censer  in  his  hand  to  burn  incense: 
and  while  he  was  wroth  with  the  priests,  the 
leprosy  even  rose  in  his  forehead  before  the 
priests  in  the  house  of  the  Lord,  from  beside 
the  incense  altar.  And  Azariah,  the  chief  priest, 
and  all  the  priests,  looked  upon  him,  and,  behold, 


*  Num.  iv  :  15.     f  I.  Chron.  xiii :  10. 


AUTHORITY.  257 

he  was  leprous  in  his  forehead,  and  they  thrust 
him  out  from  thence;  yea  himself  hasted  also  to 
go  out,  because  the  Lord  had  smitten  him.  And 
Uzziah,  the  king,  was  a  leper  unto  the  day  of 
his  death,  and  dwelt  in  a  several  house,  being 
a  leper;  for  he  was  cut  off  from  the  house  of  the 
Lord."* 

Swift  punishment  followed  upon  the  presump- 
tuous attempt  of  this  king  to  exercise  the 
authority  of  God  without  having  had  it  conferred 
upon  him:  and  we  have  already  seen  that  in 
New  Testament  times  the  Lord  would  not  have 
respect  for  the  administration  of  those  who  spoke 
in  his  name  without  authority,  no  matter  how 
nearly  they  conformed  to  the  forms  of  the  cere- 
mony; there  was  no  force  in  it,  and  the  devil 
could  and  did  prevail  against  him. 

We  have  the  testimony  of  Jesus  respecting  the 
authority  which  he  had  conferred  upon  his 
apostles;  said  he,  "Ye  have  not  chosen  me,  but 
I  have  chosen  you,  and  ordained  you,  that  ye 
should  go  and  bring  forth  fruit,  "f 

When  seven  men  were  chosen  to  look  atter  the 
poor  and  minister  to  them,  they  set  them  before 
the  apostles  who,  when  they  had  prayed,  laid 
their  hands  on  them  and  ordained  them  to  their 
calling.]; 

So  in  the  case  of  Paul.  It  was  not  enough  that 
he  saw  and  spoke  with  the  Messiah,  not  enough 

*    *  II.  Chron.  xxvi.         f  J°hn  xv  :  16-      t Acts  vi :  i"6- 


258  THE   GOSPEL. 

to  have  Ananias  come  and  baptize  him,  and 
receive  the  Holy  Ghost;  for  afterwards,  when 
the  Lord  would  have  him  engage  in  the  work  of 
preaching  the  gospel  and  administer  in  the  ordi- 
nances thereof,  the  Holy  Ghost  said  unto  certain 
prophets  at  Antioch,  "Separate  me  Barnabas 
and  Saul  for  the  work  whereunto  I  have  called 
them.  And  when  they  had  fasted  and  prayed, 
and  laid  their  hands  on  them,  they  sent  them 
away."* 

Furthermore,  as  Paul  went  about  confirming 
the  souls  of  the  saints,  he  ordained  elders  in 
every  church,  f  He  did  not  suffer  men  to  take 
the  authority  on  themselves  to  minister  in  the 
things  of  God;  but  warned  the  saints  against  such 
characters.  Having  assembled  the  elders  of  the 
church  of  Ephesus,  he  said  to  them:  "Take 
heed  unto  yourselves,  and  to  all  the  flock,  over 
which  the  Holy  Ghost  has  made  you  overseers, 
to  feed  the  flock  of  God.  *  *  *  For  I  know 
this  that  after  my  departing,  shall  grievous 
wolves  enter  in,  not  sparing  the  flock.  And  of 
your  own  selves,  shall  men  arise,  speaking  per- 
verse things,  to  draw  away  disciples  after  them."! 

This  same  thing  pressed  itself  upon  his  mind 
when  he  wrote  his  Epistle  to  Timothy;  for  we 
find  him  exhorting  that  worthy  man  to  "Preach 
the  word;  be  instant  in  season,  out  of  season; 
reprove,  rebuke,  exhort  with  all  long-suffering, 


•Acts  xiii  :  1-3.     |  Acts,  xiv:  2,  3.        +  Acts  xx  :  28,  29. 


AUTHORITY.  259 

and  doctrine,  for  the  time  will  come  when  they 
will  not  endure  sound  doctrine;  but  after  their 
own  lusts  shall  they  heap  to  themselves  teachers, 
having  itching  ears;  and  they  shall  turn  away 
their  ears  from  the  truth,  and  shall  be  turned 
unto  fables."* 

To  this  also  agrees  the  testimony  of  Peter. 
After  speaking  of  the  prophets  that  were  in 
ancient  Israel,  he  says:  "But  there  were  false 
prophets  also  among  the  people  [then  addressing 
the  saints  of  his  own  day],  even  as  there  shall 
be  false  teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,  even  denying  the 
Lord  that  bought  them,  and  shall  bring  upon 
themselves  swift  destruction.  And  many  shall 
follow  their  pernicious  ways;  by  reason  of  whom 
the  way  of  truth  shall  be  evil  spoken  of.  "f 

That  is  just  what  happened.  False  teachers 
arose,  damnable  heresies  crept  into  the  churches, 
the  Gospel  was  corrupted,  and  a  few  generations 
after  the  gospel  was  introduced  by  the  personal 
ministry  of  John  the  Baptist  and  the  Messiah 
himself,  the  authority  of  God  was  taken  from 
among  men. 

Hence,  when  a  knowledge  of  the  Gospel  was 
restored  to  the  earth  in  this  last  dispensation,  it 
became  necessary  to  restore  also  the  authority  to 
teach  it,  and  administer  its  ordinances.  For  this 
purpose  John  the  Baptist,  laboring  under  the 


*  II.  Tim  .  iv  :  2-4.        | IJ   Peter  ii :  1,  2. 


260  THE   GOSPEL. 

direction  of  Peter,  James  and  John,  was  sent  to 
restore  sufficient  authority  to  administer  the  out- 
ward ordinances,  to  teach  faith  and  repentance, 
and  baptize  for  the  remission  of  sins.* 

Subsequently  Peter,  James  and  John  were  sent 
of  the  Lordf  some  time  in  the  early  summer  of 
1829,  and  ordained  Joseph  Smith  and  Oliver 
Cowdery  to  the  holy  Melchisedek  Priesthood — in 
fact,  they  were  ordained  apostles.  JAnd  as  the 
"Melchisedek  priesthood  holds  the  right  of 
presidency,  and  has  power  and  authority  over  all 
the  offices  in  the  church  in  all  ages  of  the  world 
to  administer  in  spiritual  things"§ — these  men, 
Joseph  Smith  and  Oliver  Cowdery,  had  authority 
to  administer  in  all  the  ordinances  of  salvation, 
and  to  organize  the  Church  of  Christ;  which, 
under  the  direction  of  the  Lord,  they  did.  And 
thus,  not  only  has  the  Gospel  been  restored  to 
the  earth  in  this  last  dispensation,  but  the 
authority  to  administer  in  all  its  ordinances,  and 
to  build  up  the  Church  of  Christ  and  the  King- 
dom of  God  on  earth  has  been  brought  from 
heaven  and  bestowed  upon  men. 

*  Doc.  and  Cov.  sec.  xiii.        f  Doc.  and  Cov.  sec  xxvii :  12. 
J  Doc.  and  Cov.  sec.  xx  :  2,  3.     $  Doc.  and  Cov.  sec.  cvii: 


LAWS    OF    SPIRITUAL    DEVELOPMENT.  261 


CHAPTER  XXXI. 

LAWS    OF    SPIRITUAL    DEVELOPMENT. 

F  a  man  accepts  the  principles  and  obeys  the 
ordinances  I  have  now  treated  upon,  and  I 
hope  with  sufficient  clearness,  and  they  are 
administered  by  men  having  authority  from  God 
to  act  in  his  name,  then  he  is  born  again,  born 
of  the  water  and  of  the  Spirit — born  into  the 
kingdom  of  God,  and  hence  is  a  child  of  God,  a 
citizen  of  his  kingdom. 

And  since  by  submitting  to  these  ordinances  a 
man  is  born  into  the  kingdom,  I  would  remind 
the  reader  that  his  position  in  that  kingdom  is 
closely  analogous  to  the  child  just  born  naturally 
into  this  world.  It  possesses  all  the  faculties, 
all  the  organs,  all  the  limbs  of  a  man,  but  they 
are  in  embryo,  undeveloped.  The  new  born 
infant  has  eyes,  but  it  will  be  some  time  before 
it  will  be  able  to  distinguish  objects,  or  recog- 
nize even  the  kind  face  of  its  mother.  It  has 
ears,  but  it  cannot  distinguish  sounds;  a  tongue 
but  it  cannot  speak;  limbs  but  it  cannot  stand 
or  walk  or  run;  nor  has  it  control  of  the  muscles 
of  the  hands  or  arms — it  will  have  to  wait  for 
growth  and  strength  before  these  organs  of  sense 
and  motion  are  developed. 

Its  first  attempts  at    the    use    of    any    of    these 


262  THE      GOSPEL. 

organs  will  necessarily  be  imperfect  as  to  the 
results.  The  tongue  will  speak  the  first  words 
but  brokenly;  the  first  step  will  be  uneven  and 
staggering;  the  movements  of  the  hands  will  be 
erratic  and  awkward.  But  by  persistent  effort 
the  tongue  that  could  only  pronounce  words 
brokenly,  becomes,  at  last,  eloquent,  and  crowds 
listen  spellbound  by  the  charm  of  its  music.  The 
uneven,  staggering  step  is  changed  finally  for 
the  elastic  step  and  noble  carriage  of  graceful 
manhood.  The  hands  so  awkward  become  by 
practice  the  hands  of  the  skilled  artisan,  com- 
petent to  execute  whatever  his  mind  may  conceive. 
So  it  is  with  those  just  born  in  the  church  of 
Christ.  They,  at  their  birth,  are  not  fully 
developed  men  and  women  in  the  things  of  God. 
It  is  expected  that  they  will  have  to  "grow  in 
grace  and  in  the  knowledge  of  God."  Peter 
exhorted  the  saints  of  his  day  to  give  all  dili- 
gence, and  add  to  their  faith  virtue;  "and  to 
virtue  knowledge;  and  to  knowledge  temperance; 
and  to  temperance  patience;  and  to  patience 
godliness;  and  to  godliness  brotherly  kindness; 
and  to  brotherly  kindness  charity.  For  if  these 
things  be  in  you  and  abound,"  said  he,  "they 
make  you  that  ye  shall  neither  be  barren  nor  un- 
fruitful in  the  knowledge  of  our  Lord  Jesus 
Christ."*  Such  instructions  are  applicable  to  the 
Saints  of  this  or  any  other  dispensation. 

*  II  Peter  i :  5  8. 


LAWS    OF   SPIRITUAL   DEVELOPMENT.  263 

The  new  born  saints  will  find  themselves  in  a 
new  atmosphere,  senitive  to  new  forces  operating 
upon  them,  new  powers  developing  within  them: 
and  as  the  young  child  staggers  in  its  first 
attempts  to  walk,  and  has  many  a  fall  before  it 
will  obtain  complete  control  over  its  muscles — so 
the  new  born  member  of  Christ's  church  will 
make  many  mistakes  and  perhaps  blunders  in 
the  days  of  his  infancy. 

For  this  reason,  that  the  child  of  the  kingdom 
might  not  grow  weary  in  his  efforts  at  moral  and 
spiritual  development,  the  Lord  has  revealed  his 
long-suffering  and  merciful  kindness  to  those  who 
strive  to  keep  his  commandments.  And  such 
is  the  weakness  of  mankind  and  their  frequent 
violations  of  the  laws  of  God  that  had  they  not 
the  repeated  assurances  in  the  revelations 
respecting  God's  character  that  he  is  slow  to 
anger,  abundant  in  mercy  and  long-suffering,  the 
heart  of  man  would  grow  faint,  and  his  effort  at 
spiritual  development  would  be  palsied.  But 
with  these  facts  firmly  impressed  on  their  minds 
men  struggle  on — they  pra)'  and  faint  not*. 

If  there  is  one  struggle  more  than  another  in 
which  the  race  is  not  to  the  swift  nor  the  battle 
to  the  strong,  but  to  those  who  endure  to  the 
end,  it  is  in  this  struggle  for  eternal  life.  "He 
that  shall  endure  to  the  end  the  same  shall  be 
saved,"  were  the  words  of  Jesus,  and  I  know  of 


*  Luke  xviii :  1. 


264  THE    GOSPEL. 

no  other  condition  of  salvation  contemplated 
in  the  Gospel  of  Christ,  than  this.  "Be  thou 
faithful  unto  death,"  wrote  John  to  the  saints 
at  Smyrna,  "and  I  will  give  thee  a  crown  of 
life."*  "Blessed  are  they  who  do  his  commandment, 
that  they  may  have  right  to  the  tree  of  life;"f 
and  with  such  passages  the  scriptures  are 
replete. 

There  is  no  one  great  thing  that  man  can  do 
and  then  do  no  more  and  obtain  salvation. 
After  entering  into  the  kingdom  of  God,  in  the 
manner  already  pointed  out  in  these  pages,  it 
is  by  learning  "precept  upon  precept;  line  upon 
line;  here  a  little  and  there  a  little,"  that  salva- 
tion will  be  made  secure.  It  is  by  resisting  a 
temptation  today,  overcoming  a  weakness  to- 
morrow, forsaking  evil  associations  the  next  day, 
and  thus  day  by  day,  month  after  month,  year 
after  year,  pruning,  restraining  and  weeding  out 
that  which  is  evil  in  the  disposition,  that  the 
character  is  purged  of  its  imperfections. 

Nor  is  it  enough  that  one  gets  rid  of  evil. 
He  must  do  good.  He  must  surround  himself 
with  circumstances  congenial  to  the  sensitive 
nature  of  the  Holy  Ghost,  that  it  may  not  be 
offended,  and  withdraw  itself  from  him;  for  if 
it  does  so,  amen  to  his  spiritual  or  moral 
development.  He  must  cultivate  noble  senti- 
ments by  performing  noble  deeds — not  great 


*Rev.  ii  :  10.      fRev.  ii :   14. 


HISTORY   OF    THE    GOSPEL.  265 

ones,  necessarily,  for  opportunity  to  perform 
what  the  world  esteem  great  things,  comes  but 
seldom  to  men  in  the  ordinary  walks  of  life; 
but  noble  deeds  may  be  done  every  day;  and 
every  such  deed  performed  with  an  eye  single 
to  the  glory  of  God,  draws  one  that  much 
nearer  into  harmony  with  the  Deity.  And  "if 
you  wish  to  go  where  God  is,"  said  the  Prophet 
Joseph,  "you  must  be  like  God,  or  possess  the 
principles  which  God  possesses,  for  if  we  are  not 
drawing  towards  God  in  principle,  we  are  going 
from  him  and  drawing  towards  the  devil. "  * 

Thus  by  eschewing  the  evil  inclinations  of  the 
disposition  on  the  one  hand,  and  cultivating 
noble  sentiments  on  the  other,  a  character  may 
be  formed  that  shall  be  godlike  in  its  attributes 
and  consequently  its  possessor  will  be  fitted  to 
dwell  with  God,  and  if  so  prepared,  there  is  no 
question  but  his  calling  and  election  are  sure. 


CHAPTER  XXXII. 

HISTORY  OF    THE    GOSPEL. 


THINK  it  proper  in  this  chapter  to  give  a 
brief  history  of  the  gospel — for  this  reason: 
There  is  a  very  general  idea  existing  in  the 
Christian  world  that  nothing  was  known  of  the 


*Hist.  of  Joseph  Smith,  Apr.  10,  1842. 


266  THE    GOSPEL. 

gospel  of  Christ — its  principles  and  ordinances, 
until  the  personal  ministry  of  the  Messiah  began; 
whereas  the  truth  is,  the  plan  of  redemption,  the 
gospel,  was  understood  in  the  eternal  heavens 
before  the  foundations  of  the  earth  were  laid; 
and  was  revealed  to  the  first  patriarchs  of  the 
race,  and  extensively  preached  many  centuries 
before  the  coming  of  Messiah  in  the  flesh. 

In  proof  of  the  statement  that  the  plan  of 
redemption  was  understood  before  even  the 
creation  of  the  earth,  I  quote  the  words  of  the 
Lord  to  Abraham:  "Now  the  Lord  had  shown 
unto  me,  Abraham,  the  intelligences  that  were 
organized  before  the  world  was;  and  among  all 
these  there  were  many  of  the  noble  and  great 
ones;  and  God  saw  these  souls  that  they  were 
good,  and  he  stood  in  the  midst  of  them;  and 
he  said,  These  I  will  make  my  rulers;  for  he 
stood  among  those  that  were  spirits,  and  he  saw 
they  were  good.  *  *  *  And  there  stood  one 
among  them  like  unto  God,  and  he  said  unto 
those  that  were  with  him,  We  will  go  down,  for 
there  is  space  there,  and  we  will  take  of  these 
materials,  and  we  will  make  an  earth  whereon 
these  may  dwell;  and  we  will  prove  them  here- 
with, to  see  if  they  will  do  all  things  whatsoever 
the  Lord  their  God  shall  command  them;  and 
they  who  keep  their  first  estate,  shall  be  added 
upon;  and  they  who  keep  not  their  first  estate, 
shall  not  have  glory  in  the  same  kingdom  with 
those  who  keep  their  first  estate;  and  they  who 


HISTORY   OF    THE    GOSPEL.  267 

keep  their  second  estate,   shall  have    glory    added 
upon  their  heads  for  ever  and  ever." 

"And  the  Lord  said,  who  shall  I  send?  And 
one  answered  like  unto  the  Son  of  Man,  Here 
am  I,  send  me.  And  another  answered  and  said, 
Here  am  I,  send  me.  And  the  Lord  said,  I  will 
send  the  first.  And  the  second  was  angry,  and 
kept  not  his  first  estate,  and,  at  that  day,  many 
followed  after  him.  And  then  the  Lord  said, 
Let  us  go  down:  and  they  went  down  at  the 
beginning,  and  they  organized  and  formed  (that 
is  the  Gods),  the  heavens  and  the  earth."* 

This  is  a  brief  account  of  the  controversy  there 
was  in  heaven,  in  respect  to  the  plan  that  should 
be  adopted  for  the  salvation  of  man,  when  in  his 
second  estate. 

In  the  writings  of  Moses,  as  revealed  to  Joseph 
Smith,  the  matter  is  made  still  more  clear. 
There  we  have  an  account  of  Satan  appearing 
before  Moses,  and  of  his  seeking  to  induce  that 
faithful  man  to  worship  him  instead  of  God;  but 
Moses  rebuked  him  in  the  name  of  the  Lord 
Jesus,  and  afterwards  the  Lord  appeared  unto 
him  and  said:  "Satan,  whom  thou  hast  com- 
manded in  the  name  of  mine  Only  Begotten,  is 
the  same  which  was  from  the  beginning,  and  he 
came  before  me,  saying,  Behold  I,  send  me,  I 
will  be  thy  Son,  and  I  will  redeem  all  mankind, 
that  one  soul  shall  not  be  lost,  and  surely  I  will 


Pearl  of  Great  Price,  p.  41. 


268  THE    GOSPEL. 

do  it;  wherefore,  give  me  thine  honor.  But, 
behold,  my  beloved  Son,  which  was  my  beloved 
and  chosen  from  the  beginning,  said  unto  me, 
Father,  thy  will  be  done,  and  the  glory  be  thine 
forever.  Wherefore,  because  Satan  rebelled 
against  me  [his  plans  being  rejected,  as  we  have 
already  seen],  and  sought  to  destroy  the  agency 
of  man,  which  I,  the  Lord  God,  had  given  him, 
and  also  that  I  should  give  unto  him  mine  own 
power,  by  the  power  of  mine  Only  Begotten,  I 
caused  that  he  should  be  cast  down,  and  he 
became  Satan  "* 

From  this  we  learn  the  cause  of  Lucifer's 
rejection  and  rebellion— his  plan  for  man's 
redemption  was  of  such  a  character  that  it  would 
have  destroyed  the  agency  of  man,  and  robbed 
God  of  his  honor;  and  because  that  plan  was 
rejected,  he  rebelled  against  God  and  was  cast 
out  of  heaven.  This  was  before  the  creation  of 
the  earth,  and  this  controversy  about  which  the 
rebellion  took  place  was  in  relation  to  the  plan 
of  salvation — the  gospel. 

These  things  were  revealed  to  the  Prophet 
Joseph,  and  they  throw  a  perfect  flood  of  light 
upon  the  scriptures  which  refer  to  Christ  as  the 
"Lamb  slain  from  the  foundation  of  the  world,  "f 
From  that  expression  we  see  that  Jesus  was 
chosen  to  make  the  atonement  from  the  founda- 
tion of  the  world,  and  that  the  gospel  was  under- 


*  Pearl  of  Great  Price,  p.  9.     f  Rev.  xiii :  8. 


HISTORY   OF    THE    GOSPEL.  269 

stood  from  the  beginning.  The  Prophet  Joseph 
Smith  said  that  "at  the  first  organization  in 
heaven  we  were  all  present,  and  saw  the  Savior 
chosen  and  appointed  and  the  plan  of  salvation 
made,  and  we  sanctioned  it." 

Coming  to  the  time  when  the  gospel  was  intro- 
duced among  men  on  this  earth,  we  find  it  began 
by  a  commandment  to  Adam  to  worship  the 
Lord  his  God,  and  to  offer  the  firstlings  of  his 
flock  for  an  offering  unto  the  Lord.  Many  days 
after  this  commandment  had  been  given,  an  angel 
of  the  Lord  visited  Adam  and  asked  him  why  he 
offered  up  sacrifices.  To  which  Adam  replied: 
"I  know  not,  save  the  Lord  commanded  me." 
"And  the  angel  spake,  saying:  This  thing  is  a 
similitude  of  the  sacrifice  of  the  Only  Begotten 
of  the  Father.  *  *  *  Wherefore,  thou  shalt 
do  all  that  thou  doest  in  the  name  of  the  Son, 
and  thou  shalt  repent  and  call  upon  God  in  the 
name  of  the  Son  forevermore.  And  in  that  day 
the  Holy  Ghost  fell  upon  Adam,  which  beareth 
record  of  the  Father  and  the  Son,  saying,  I  am 
the  Only  Begotten  of  the  Father  from  the  begin- 
ning, henceforth  and  forever,  that  as  thou  hast 
fallen  thou  mayest  be  redeemed;  and  all  man- 
kind, even  as  many  as  will."* 

Enoch,  several  centuries  after  this,  in  describ- 
ing these  events  that  occurred  in  the  early 
experience  of  Adam,  said:  "He  [the  Lord]  called 


*  Pearl  of  Great  Price,  p.  12. 


270  THE    GOSPEL. 

upon  our  father  Adam  by  his  own  voice,  saying, 
I  am  God:  I  made  the  world,  and  men  before 
they  were  in  the  flesh.  *  *  *  If  thou  wilt 
turn  unto  me,  and  hearken  unto  my  voice,  and 
believe,  and  repent  of  all  thy  transgressions,  and 
be  baptized,  even  in  water,  in  the  name  of  mine 
Only  Begotten  Son,  *  *  *  which  is  Jesus 
Christ,  the  only  name  which  shall  be  given 
under  heaven,  whereby  salvation  shall  come  unto 
the  children  of  men,  ye  shall  receive  the  gift  of 
the  Holy  Ghost."  *  *  *  And  it  came  to 
pass,  when  the  Lord  had  spoken  with  Adam, 
our  father,  that  Adam  cried  unto  the  Lord,  and 
he  was  caught  away  by  the  Spirit  of  the  Lord, 
and  was  carried  down  into  the  water,  and  was 
laid  under  the  water,  and  was  brought  forth  out 
of  the  water.  And  thus  he  was  baptized;  and 
the  Spirit  of  God  descended  upon  him,  and  thus 
he  was  born  of  the  Spirit,  and  became  quickened 
in  the  inner  man.  And  he  heard  a  voice  out  of 
heaven,  saying,  Thou  art  baptized  with  fire,  and 
with  the  Jioly  Ghost.  This  is  the  record  of  the 
Father,  and  the  Son,  from  henceforth  and  forever; 
and  thou  art  after  the  order  of  him  who  was 
without  the  beginning  of  days  or  end  of  years, 
from  all  eternit)',  to  all  eternity.  Behold,  thou 
art  one  in  me,  a  Son  of  God;  and  thus  may  all 
become  my  sons."* 

The  reader  will    here    observe    that    the    same 


*  Pearl  of  Great  Price,  p.  17. 


HISTORY    OF    THE    GOSPEL.  271 

principles  and  ordinances  were  taught  to  Adam, 
as  the  means  of  salvation,  as  have  been  set  forth 
in  these  pages  as  the  First  Principles  of  the 
Gospel  of  Christ.  They  continued  on  through 
the  generations  of  the  patriarchs  to  the  days  of 
Noah;  and  from  Noah  through  the  fathers  to 
Abraham,  and  from  Abraham  to  Moses.  At 
least  in  one  of  the  revelations  of  the  Lord  con- 
tained in  the  Doctrine  and  Covenants,  we  have 
the  continuance  of  the  Melchisedek  Priesthood 
traced  out  through  the  line  of  the  fathers  from 
Moses  to  Abraham,  from  Abraham  to  Noah,  and 
from  Noah  to  Adam,*  and  I  see  not  how  this 
priesthood  can  exist  among  men  and  not  the 
gospel:  for  that  is  what  this  priesthood  is  for — 
to  administer  in  the  ordinances  of  the  gospel,  and 
it  is  obtained  through  obedience  to  the  gospel. 

That  the  gospel  was  taught  to  Abraham  and  to 
ancient  Israel  is  also  evident  from  the  Jewish 
scriptures.  Paul,  in  writing  to  the  saints  in 
Galatia  explained  to  them  that,  "The  scriptures, 
foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  before  the  gospel  unto 
Abraham,  saying,  in  thee  shall  all  nations  be 
blessed,  "f  From  this  then  it  is  clear  that  the 
Gospel  was  taught  to  Abraham. 

The  question,  however,  may  arise,  what  gospel 
was  it?  Was  it  the  same  gospel  which  we  have 
seen  was  taught  to  Adam;  the  same  that  was 


*  Doc.  and  Cov.  sec.  Ixxxiv.     f  Gal.  iii  :  8. 


272  THE    GOSPEL. 

taught  by  the  Messiah  and  his  apostles?  To 
which  I  reply  there  is  but  one  gospel.  There 
never  was  but  one  plan  ordained  by  which  man- 
kind are  to  be  saved;  and  that  is  denominated 
in  the  scriptures  "The  everlasting  gospel,"  to 
express  its  sameness  in  all  generations.  Such  as 
it  was  formed  in  the  grand  council  of  heaven, 
such  it  has  remained  in  all  ages,  and  in  all 
dispensations.  It  is  sealed  by  the  precious 
blood  of  the  Son  of  God,  and  like  the  great  Law- 
giver whose  mind  conceived  it,  whose  wisdom 
brought  it  into  existence,  it  changes  not,  neither 
is  there  a  shadow  of  variableness  in  it. 

So  thoroughly  imbued  with  this  idea  was  the 
apostle  Paul  that  he  said — in  writing  his  epistle 
to  the  Galatians:  "Though  we  or  an  angel  from 
heaven,  preach  any  other  gospel  unto  you,  than 
that  which  we  have  preached  unto  you,  let  him 
be  accursed.  As  we  said  before,  so  say  I  now 
again,  if  any  man  preach  any  other  gospel  unto 
you  than  that  ye  have  received,  let  him  be 
accursed."*  The  "gospel"  preached  to  Abraham, 
was  the  gospel  of  the  Son  of  God;  there  is  no 
other. 

But  I  have  also  stated  that  the  gospel  was 
taught  to  ancient  Israel  in  the  days  of  Moses; 
and  in  proof  of  this  I  offer  the  following: 

In  the  third  chapter  of  Hebrews,  Paul  alludes 
to  the  transgression  of  ancient  Israel,  especially 


*  Gal.  i :  8,  9. 


HISTORY   OF    THE    GOSPEL.  273 

to  those  who,  by  reason  of  their  sins,  were  de- 
stroyed in  the  wilderness.  Then,  in  opening  the 
fourth  chapter,  he  says:  "Let  us  therefore  fear, 
lest  a  promise  being  left  us,  of  entering  into  his 
rest,  any  of  you  should  seem  to  come  short  of  it. 
For  unto  us  [the  people  of  his  day]  was  the 
gospel  preached,  as  well  as  unto  them  [meaning 
ancient  Israel]  ;  but  the  word  preached  did  not 
profit  them  [ancient  Israel],  not  being  mixed 
with  faith  in  them  that  heard  it."* 

Paul  makes  a  further  allusion  to  the  gospel 
being  with  the  children  of  Israel,  in  the  days  of 
Moses.  Writing  to  the  Corinthians  he  said: 
"Moreover,  brethren,  I  would  not  that  ye  should 
be  ignorant,  how  that  all  our  fathers  were  under 
the  cloud,  and  all  passed  through  the  sea;  and 
were  all  baptized  unto  Moses  in  the  cloud  and 
in  the  sea;  and  did  all  eat  the  same  spiritual 
meat;  and  did  all  drink  the  same  spiritual  drink; 
for  they  drank  of  that  spiritual  Rock  that  fol- 
lowed them:  and  that  Rock  was  Christ. "f 

But  now  to  return  to  the  epistle  to  the 
Galatians,  in  which  we  learned  the  gospel  was 
taught  to  Abraham.  After  making  that  state- 
ment, Paul  asks  the  question:  "Wherefore  then 
serveth  the  law?"  That  is,  if  the  gospel  was 
preached  to  Abraham,  how  came  the  law  of 
Moses  into  existence,  why  was  it  given  to  ancient 
Israel  and  binding  on  them?  To  which  the 

*Heb.  iv  :  1,  2.     fl.Cor.  x  :  1-4. 


274  THE    GOSPEL. 

apostle  replies:  "It  was  added  because  of  trans- 
gression, till  the  seed  should  come  to  whom  the 
promise  was  made.  *  *  *  Wherefore  the  law 
was  our  schoolmaster  to  bring  us  unto  Christ, 
that  we  might  be  justified  by  faith."* 

The  matter  is  still  more  plainly  set  forth  in 
the  Doctrine  and  Covenants.  In  speaking  of 
the  priesthood  and  the  ordinances  belonging 
thereto — through  which  ordinances  "the  power 
of  godliness  is  manifest;  and  without  the  ordi- 
ances  thereof,  and  the  authority  of  the  priest- 
hood, the  power  of  godliness  is  not  manifest  unto 
men  in  the  flesh;  for  without  this" — that  is 
without  the  priesthood  and  its  ordinances — "no 
man  can  see  the  face  of  God  even  the  Father  and 
live,  "t  The  Lord  says:  "Now  this  Moses 
plainly  taught  to  the  children  of  Israel  in  the 
wilderness,  and  sought  diligently  to  sanctify  his 
people  that  they  might  behold  the  face  of  God: 
but  they  hardened  their  hearts,  and  could  not 
endure  his  presence,  therefore  the  Lord  in  his 
wrath  (for  his  anger  was  kindled  against  them) 
swore  that  they  should  not  enter  into  his  rest 
while  in  the  wilderness,  which  rest  is  the  fullness 
of  his  glory.  Therefore  he  took  Moses  out  of 
their  midst,  and  the  holy  priesthood  also;  and 
the  lesser  priesthood  continued,  which  priesthood 
holdeth  the  key  of  the  ministering  of  angels  and 
the  preparatory  gospel;  which  gospel  is  the 


Gal.  iii  :  19,  24.     f  Doc.  and  Cov.,  sec.  Ixxxiv  :  21,  22. 


HISTORY   OF    THE    GOSPEL.  275 

gospel  of  repentance  and  of  baptism,  and  the 
remission  of  sins,  and  the  law  of  carnal  com- 
mandments, which  the  Lord  in  his  wrath  caused 
to  continue  with  the  house  of  Aaron  among  the 
children  of  Israel  until  John."* 

The  above  is  confirmed  by  the  Jewish  scrip- 
tures also;  for  it  is  written  in  the  concluding 
chapter  of  Deuteronomy — "There  arose  not 
a  prophet  since  in  Israel  like  unto  Moses,  whom 
the  Lord  knew  face  to  face,  in  all  the  signs  and 
the  wonders  which  the  Lord  sent  him  to  do  in 
the  land  of  Egypt,  "f 

Of  the  things  we  have  spoken  respecting  the 
gospel  being  presented  to  Israel,  this  is  the  sum: 
The  Lord  gave  them  the  gospel,  but  because 
they  would  not  observe  its  sacred  requirements, 
he  took  it,  that  is  in  its  fullness,  from  among 
them,  and  also  the  higher  or  Melchisedek  Priest- 
hood; but  left  them  the  lesser  or  Aaronic 
Priesthood,  and  to  the  part  of  the  gospel  which 
remained,  viz.,  repentance  and  baptism  for  the 
remission  of  sins,  was  added  the  law  of  carnal 
commandments,  which  was  to  educate  them  for 
the  fullness  of  the  gospel  when  Messiah  should 
come  with  it.  At  the  appointed  time  Messiah 
came  and  taught  the  gospel  of  the  kingdom;  and 
though  the  Jews  as  a  nation  rejected  him,  and 
their  sanhedrim  sentenced  him  to  death,  yet  a 
few  received  his  teachings,  and  among  them  the 

*  Doc.  and  Cov.,  sec.  Ixxxiv  :  19,  27.    |  Deut.  xxxiv  :  10-12. 


276  THE    GOSPEL. 

Lord  Jesus  organized  His  church,  established  his 
-priesthood  and  gave  to  his  servants  a  command- 
ment to  go  and  teach  all  nations. 

They  were  faithful  in  discharging  their  com- 
mission, and  many  received  their  testimony  and 
obeyed  the  gospel.  Satan,  however,  working  in 
the  hearts  of  the  disobedient,  stirred  them  up  to 
anger  against  the  saints  of  God,  and  they  were 
persecuted,  imprisoned,  and  slain.  All  the 
apostles,  save  John,  sealed  their  testimony  with 
their  blood,  and  thousands  of  their  followers 
were  put  to  death.  Edicts  the  most  cruel  and 
heartless  were  formulated  against  them  by  the 
Roman  emperors,  and  executed  with  relentless 
vindictiveness,  until  the  saints  of  God  were  well 
nigh  destroyed.* 

Meantime  heresies  crept  into  the  churches; 
false  teachers  arose  teaching  perverse  doctrines 
to  draw  away  disciples  after  them;  the  Gospel 
was  perverted,  the  laws  thereof  were  trans- 
gressed, the  ordinances  were  changed,  the 
covenant  was  broken,  until  scarcely  a  vestige  of 
the  gospel  as  delivered  to  men  by  the  Son  of 
God  and  his  authorized  servants  remained. 

After  the  sword,  the  prison,  the  rack,  and  the 
flame  in  the  hands  of  a  powerful,  pagan  govern- 
ment, together  with  apostate  influences  and  false 
teachers  had  done  what  they  could  to  break  down 
or  corrupt  the  church  of  Christ,  then  another 


*  See  Outlines  of  Ecclesiastical  History,  part  II.,  "  The  apostasy. 


HISTORY    OF    THE    GOSPEL.  277 

evil,  more  dangerous  than  all  that  had  gone 
before  was  brought  to  bear  upon  it.  A  Roman 
Emperor,  Constantine,  was  converted  to  the 
"Christian  religion" — yet  by  that  time,  313  A.  D., 
no  more  like  the  religion  of  Christ  than  dim, 
misty  twilight  is  like  the  glorious  light  of  the 
noon-day  sun.  He  soon  loaded  the  bishops  with 
new  honors,  dignities  and  powers.  The  churches 
were  made  wealthy,  and  luxurious  living  suc- 
ceeded the  simplicity  in  the  manner  of  life 
characteristic  of  earlier  times  among  the  followers 
of  Christ.  This  luxury,  ever  more  dangerous 
than  storms  or  quicksands,  poverty  or  chains, 
proved  more  disastrous  to  the  church,  more 
fruitful  in  its  corruptions  of  the  Gospel  than  the 
storms  of  persecution  which  had  beaten  upon  it 
from  its  inception. 

Through  these  combined  evils  that  I  have  very 
briefly  enumerated,  the  gospel  was  corrupted,  the 
authority  of  God,  the  priesthood,  was  taken  from 
among  men;  and  then  followed  long  ages  of 
spiritual  darkness  and  wickedness.  At  last, 
however,  the  time  came  to  usher  in  the  dispen- 
sation of  the  fullness  of  times,  in  which  all  things 
in  Christ,  both  things  which  are  in  heaven  and 
things  which  are  in  earth,  are  to  be  gathered  in 
one,  and  the  work  of  the  Father  pertaining  to 
the  salvation  of  this  creation,  the  earth,  and 
those  who  inhabit  it,  is  to  be  consummated. 

To  open  up  this  work  a  prophet  was  raised  up 
in  the  person  of  Joseph  Smith,  and  to  him  the 


278  THE    GOSPEL. 

Lord  revealed  his  purposes;  telling  him  also  that 
the  creeds  of  men  were  an  abomination  in  his 
sight;  that  men  were  drawing  near  to  him  with 
their  lips  but  their  hearts  were  far  from  him; 
that  they  taught  for  doctrine  the  commandments 
of  men,  having  a  form  of  godliness  but  denying 
the  power  thereof.* 

After  this  the  angel  Moroni  was  sent  to  reveal 
the  Book  of  Mormon;  and  as  it  contained  an 
account  of  the  gospel  as  it  was  taught  to  the 
ancient  Nephites  on  the  western  hemisphere  by 
the  Messiah,  and  the  prophets  and  apostles 
authorized  to  teach  in  his  name;  and  as  this 
record  had  been  preserved  for  generations  from 
the  hands  of  wicked  men,  and  has  never  been 
corrupted,  it  contains  the  fullness  of  the  gospel 
in  its  plainness. 

While  this  Nephite  record  was  in  course  of 
translation  the  Lord  sent  John  the  Baptist,  as 
already  stated  in  the  chapter  on  authority,  to 
restore  the  Aaron ic  Priesthood;  afterwards  Peter, 
James  and  John  came  and  restored  the  Melchi- 
sedek  Priesthood,  and  by  the  authority  which 
these  priesthoods  conferred  upon  him,  and  under 
the  direction  of  the  Almighty,  the  Prophet 
Joseph  Smith  organized  the  church,  and  ordained 
men  and  sent  them  out  to  preach  the  gospel  in 
all  the  world,  as  a  witness  that  the  end  was  near. 

*  Pearl  of  Great  Price,  p  57. 


SALVATION   FOR  THE   DEAD.  279 

For  more  than  fifty  years  has  this  proclamation 
been  sounded  among  the  nations,  and  thousands 
have  been  gathered  to  the  place  appointed  for 
the  saints  to  assemble  and  prepare  for  the 
glorious  coming  of  the  Messiah.  The  work  has 
met  storms  of  opposition  from  the  press,  pulpit 
and  Congress.  Ridicule  and  the  violence  of 
mobs  have  assailed  it;  drivings,  confiscations  of 
property,  imprisonment,  and  banishment  have 
at  various  times  conspired  to  dishearten  those 
who  have  accepted  it.  But  in  spite  of  pulpit, 
press  and  Congress;  in  spite  of  ridicule,  the 
violence  of  mobs,  unjust  imprisonment,  schemes 
of  confiscation  and  drivings,  the  church  of  Christ 
moves  steadily  on  to  the  fulfillment  of  its  high 
destiny,  and  the  gospel  is  being  preached  in  all 
the  world. 


CHAPTER  XXXIII. 

SALVATION    FOR    THE    DEAD.  • 

fHE     reader    will     have     observed,    doubtless, 
that  according  to  the  history  of    the    gospel, 
as  given  in    the    last    chapter,    there    have    been 
long  periods  of  time  when  it  has    not    been    upon 
the  earth. 

One  of  these  periods  was    from    the    time    that 
Moses  and  the    Holy    Priesthood,    together    with 


280  THE  GOSPEL. 

the  fullness  of  the  gospel,  were  taken  from  among 
the  children  of  Israel,  until  the  restoration  of 
the  gospel  in  the  days  of  Messiah's  ministry  in 
the  flesh.  Another  such  period  was  from  the 
time  the  gospel  was  corrupted,  in  the  first  two 
or  three  centuries  of  the  Christian  era,  and  its 
restoration  in  the  present  dispensation,  through 
the  Prophet  Joseph  Smith. 

What  became  of  those  who  lived  in  those  long 
periods  of  time — those  untold  millions,  who 
never  so  much  as  heard  the  gospel? — I  might 
push  the  inquiry  still  further,  by  calling  attention 
to  the  fact  that  even  when  the  gospel  has  been 
upon  the  earth,  there  are  countless  millions  who 
lived  and  died  without  having  an  opportunity  of 
obeying  it.  What  is  their  fate? 

In  order  that  the  force  of  these  remarks  may 
appear  more  clearly,  I  will  refer  to  the  present 
state  of  the  religious  world,  that  is,  to  the 
strength  of  the  respective  religions,  as  represented 
by  numbers: 

According  to    the    latest    and    best    information 
on  the  subject,  there    are    throughout    the    world: 
Roman  Catholics  206,588,206 

Protestants  89,825,348 

Greek  and  Russian  Churches  75,691,382 

Oriental  Churches        -  6,770,000 


Making  the  total  of  all  Christians     378,874,936 
The  other  religions  stand  as  follows: 


SALVATION   FOR  THE   DEAD.  281 

Brahminical  Hindoos  120,000,000 
Followers  of  Buddha,  Shinto  and 

Confucius  482,600,000 

Mohammedans  169,054,789 

Jews  7,612,784 

Parsees  (fire  worshipers  in  Persia)  1,000,000 

Pagans,  not  otherwise  enumerated  227,000,000 

Making  a  total  of  1,007,267,573* 

From  this  showing  it  is  seen  that  only  a  little 
more  than  one-third  of  the  world's  population 
are  even  professing  Christians;  the  other  two- 
thirds  know  nothing  of  Christ  or  of  salvation 
through  his  Gospel.  No  one,  however,  will  con- 
tend that  all  professing  Christianity  will  be 
entitled  to  salvation,  for  the  very  good  reason  that 
they  do  not  adopt  its  precepts  in  the  practices 
of  their  lives;  so  that  the  one-third  that  are 
enumerated  as  Christians  would  be  reduced  to 
much  less  than  that  fraction  of  the  world's  popu- 
lation if  this  consideration  is  taken  into  account. 

Even  if  you  grant  that  the  gospel  of  Christ  has 
been  upon  the  earth  for  the  past  eighteen  cen- 
turies, as  the  Christian  world  claim,  here  is  a 
serious  question  confronting  them,  viz. :  What  is 
to  be  the  fate  of  this  greater  part  of  the  children 
of  God  who  have  never  heard  of  Christ,  and 
know  nothing  of  the  Christian  religion? 


*  These  statements  are  taken  from  a  recent  work  published  by 
Gay  Bros.  &  Co.,  New  York,  entitled, "  What  the  World  Believes  ,> 


282  THE    GOSPEL. 

This  is  a  question  which  confronted  those  who 
declared  that  the  gospel  and  authority  to  adminis- 
ter in  its  ordinances  had  not  been  upon  the  earth 
for  a  number  of  centuries.  It  is  a  question  which 
confronts  them  today;  but  it  also  may  be  asked 
of  Christians  generally,  for  even  if  you  allow 
that  they  and  their  fathers  before  them  have  had 
and  still  have  the  gospel,  here  is  the  great 
majority  of  the  human  race — the  children  of  God 
— who  have  not  had  it  in  the  past  generations, 
and  do  not  have  it  even  now.  What  becomes  of 
the  neglected  ones? 

To  this  question  the  Saints  used  to  reply,  in 
one  of  their  hymns — 

.  "  God  is  just  is  all  we  say, 
Seek  no  crop  where  'twas  not  planted, 
Nor  the  day  where  reigns  the  night  ; 
Now  the  sunshine  bright  is  beaming. 
Let  all  creatures  see  aright." 

Since  those  days,  however,  further  light  has 
been  revealed  from  heaven,  which  gives  enlarged 
views  in  respect  to  the  plan  of  human  redemp- 
tion, and  brings  out  in  strong  relief  the  justice 
and  mercy  of  God;  enlarges  the  hope,  and  dis- 
pels the  gloom  of  wretchedness  that  man-made 
systems  of  th'eology  have  cast  over  religion. 

The  principle  which  has  performed  all  this, 
a  principle  which  is  permeating  all  religious 
thought  and  shattering  to  their  foundations  the 
old  schools  of  theology,  was  first  revealed  by 
the  prophet  Elijah,  in  the  Kirtland  Temple,  in 
1836. 


SALVATION   FOR  THE  DEAD.  283 

It  is  written  in  Malachi:  "Behold  I  will  send 
you  Elijah  the  prophet  before  the  coming  of  the 
great  and  dreadful  day  of  the  Lord:  And  he 
shall  turn  the  heart  of  the  fathers  to  the  children, 
and  the  heart  of  the  children  to  their  fathers, 
lest  I  come  and  smite  the  earth  with  a  curse.  "* 

This  prophecy,  for  so  long  before  the  people 
in  the  Jewish  scriptures,  yet  no  one  knowing 
the  meaning  thereof,  was  fulfilled  by  the  afore- 
said coming  of  Elijah  to  the  Kirtland  Temple, 
on  the  3rd  of  April,  1836. 

This  appearance  of  Elijah  is  described  as 
follows — by  the  way,  however,  his  appearance 
was  preceded  by  a  vision  of  the  Lord  Jesus, 
then  of  Moses,  then  of  Elias,  who  committed 
the  keys  of  the  dispensation  of  the  gospel  of 
Abraham — "After  this  vision  had  closed,"  says 
the  prophet,  "another  great  and  glorious  vision 
burst  upon  us,  for  Elijah  the  prophet,  who  was 
taken  to  heaven  without  tasting  death,  stood 
before  us  and  said,  Behold,  the  time  has  fully 
come,  which  was  spoken  of  by  the  mouth  of 
Malachi,  testifying  that  he  (Elijah)  should  be 
sent  before  the  great  and  dreadful  day  of  the 


*  Mai.  iv  :  5,  6.  The  manner  in  which  Moroni  quoted  this  scrip- 
ture to  the  prophet  Joseph  Smith  was,  "  Behold  I  will  reveal  unto 
you  the  priesthood  by  the  hand  of  Elijah  the  prophet,  before  the 
coming  of  the  great  and  terrible  day  of  the  Lord.  And  he  shall 
plant  in  the  hearts  of  the  children  the  promises  made  to  the  fathers, 
and  the  hearts  of  the  children  shall  turn  to  the  fathers.  If  it  were 
not  so,  the  whole  earth  would  be  utterly  wasted  at  Sis  coming. 
(Pearl  of  Great  Price.) 


284  THE    GOSPEL. 

Lord  come,  to  turn  the  hearts  of  the  fathers  to 
the  children,  and  the  children  to  the  fathers, 
lest  the  whole  earth  be  smitten  with  a  curse. 
Therefore  the  keys  of  this  dispensation  are  com- 
mitted into  your  hands,  and  by  this  ye  may  know 
that  the  great  and  dreadful  day  of  the  Lord  is 
near,  even  at  the  door."* 

The  key  of  knowledge  this  prophet  revealed 
was  in  relation  to  salvation  for  the  dead;  the 
means  by  which  the  principles  and  ordinances 
of  salvation  could  be  applied  to  those  who  had 
lived  in  those  periods  of  time  when  the  gospel 
was  not  upon  the  earth;  and  also  to  those  who 
had  lived  when  the  gospel  was  on  the  earth,  but 
who  had  not  the  privilege  of  hearing  it;  aye, 
and  even  to  those  who  had  heard  and  rejected 
it;  though  the  spirits  of  this  last  class  of  persons 
must  go  to  the  prison  house  where  they  will  be 
required  to  pay  the  utmost  farthing  for  their 
wickedness  in  rejecting  the  mercies  of  God;  and 
will,  through  their  disobedience,  have  shut  them- 
selves out  from  the  heights  of  glory  and  exaltation 
they  might  have  attained  unto  had  they  but 
accepted  the  truth  in  the  love  of  it,  and  walked 
in  harmony  with  its  teachings. 

This  key  of  knowledge,  I  say,  gives  enlarged 
views  of  the  mercies  of  God,  and  reveals  the  fact 
that  every  man,  both  in  time  and  eternity,  will 
always  have  the  privilege  of  doing  right,  and 


*  Doc.  and  Cov.  sec.  ex, 


SALVATION   FOR  THE   DEAD.  285 

reaping  the  reward  of  his  righteousness.  It 
brought  to  light  the  grand  truth  that  this  earth 
was  not  the  only  place  where  men  could  hear  the 
gospel  and  give  assent  to  its  doctrines.  On  the 
contrary  it  gives  us  to  understand  that  in  the 
spirit  world  the  gospel  is  preached'  to  the 
departed  spirits  of  men,  that  is,  to  those  who 
have  departed  from  this  life  and  that  there  they 
are  instructed  in  the  way  of  salvation. 

These  facts  give  life  and  meaning  to  the  scrip- 
ture which  says:  "Christ  also  hath  once  suffered 
for  sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God,  being  put  to  death  in  the  flesh, 
but  quickened  by  the  Spirit;  by  which  also  he 
went  and  preached  unto  the  spirits  in  prison; 
which  sometimes  were  disobedient,  when  the 
long-suffering  of  God  waited  in  the  days  of  Noah 
while  the  ark  was  a  preparing,  wherein  few,  that 
is  eight  souls,  were  saved  by  water."* 

In  the  chapter  following  the  one  I  have  quoted, 
the  apostle  remarks:  "For  this  cause  was  the 
gospel  preached  also  to  them  that  are  dead, 
that  they  might  be  judged  according  to  men  in 
the  flesh,  but  live  according  to  God  in  the 
spirit,  "f  This  last  quotation  proves  as  plainly 
as  plain  statement  of  holy  writ  can  prove  any- 
thing, that  the  gospel  is  preached  also  to  the 
dead,  as  well  as  to  the  living;  and  not  only  that, 
but  likewise  assigns  the  reason  why  it  is  preached 


*  I.  Peter  iii :  18-20.    |  Verse  6. 


286  THE   GOSPEL. 

to  them,  viz. :  that  those  to  whom  it  is  thus 
preached  might  live  according  to  God  in  the 
spirit — that  is,  live  in  harmony  with  the  precepts 
of  the  gospel  taught  to  them,  that  they  may  be 
judged  as  men  will  be  who  have  the  gospel 
preached  to  them  in  the  flesh. 

The  first  passage  quoted  gives  us  to  under- 
stand that  the  spirit  of  Jesus  went  to  those  spirits 
that  were  in  prison — to  those  who  had  rejected 
the  gospel  in  the  days  of  Noah,  and  who  from 
the  time  of  the  flood  until  Jesus  visited  them, 
had  been  paying  the  penalty  of  their  disobedience 
in  the  prison-house  prepared  for  such  characters. 

In  the  light  of  these  facts  several  other  scrip- 
tures are  made  plain.  We  can  understand  now 
more  clearly  the  words  of  Jesus  to  his  apostles, 
when  he  said:  "Verily,  verily,  I  say  unto  you, 
the  hour  is  coming  and  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  hear  shall  live."*  And  also  the  words  of 
Isaiah,  when  speaking  of  the  mission  of  the  Son 
of  God,  wherein  he  tells  us  that  not  only  is  Jesus 
to  be  a  covenant  unto  the  people,  and  a  light 
unto  the  gentiles,  but  he  is  also  to  bring  out  the 
prisoners  from  the  prison  house.  This  is  the 
passage:  "I  the  Lord  have  called  thee  in  right- 
eousness, and  will  hold  thine  hand,  and  will  keep 
thee,  and  give  thee  for  a  covenant  of  the  people, 
for  a  light  of  the  gentiles;  to  open  the  blind 


•John  v:  25. 


SALVATION     FOR    THE    DEAD.  287 

eyes,  to  bring  out  the  prisoners  from  the  prison, 
and  them  that  sit  in  darkness,  out  of  the  prison 
house.* 

And,  as  it  was  with  those  who  rejected  the 
gospel  in  the  days  of  Noah,  so  will  it  be  with 
those  who  reject  the  gospel  in  the  days  of  the 
coming  of  the  Son  of  Man.  Such  is  the  predic- 
tion of  the  prophet  Isaiah.  After  describing  the 
judgments  that  will  attend  the  glorious  coming 
of  the  Son  of  God,  and  the  punishment  that  shall 
overtake  the  ungodly,  he  says:  "And  it  shall 
come  to  pass,  in  that  day,  that  the  Lord  shall 
punish  the  hosts  of  the  high  ones  that  are  on 
high,  and  the  kings  of  the  earth,  upon  the  earth. 
And  they  shall  be  gathered  together,  as  prisoners 
are  in  the  pit,  and  shall  be  shut  up  in  the  prison; 
and  after  many  days  they  shall  be  visited,  ""f 

But  while  the  gospel  is  preached  in  the  spirit 
world,  it  appears  from  all  that  can  be  learned 
upon  the  subject,  that  all  the  outward  ordinances, 
as  baptisms,  confirmations,  ordinations,  anoint- 
ings, sealings,  etc.,  etc.,  must  be  performed 
vicariously  here  upon  earth  for  those  who  accept 
the  gospel  in  the  world  of  spirits.  This  is  the 
work  that  children  may  do  for  their  progenitors, 
and  upon  learning  this,  the  hearts  of  the  children 
are  turned  to  their  fathers;  and  the  fathers  in 
the  spirit  world,  learning  that  they  are  dependent 
upon  the  action  of  their  posterity  for  the  per- 


*  Isaiah  xlii  :  6,  7.      |  Isaiah  xxiv  :  21,  22. 


288  THE    GOSPEL. 

formance  of  the  ordinances  of  salvation,  their 
hearts  are  turned  to  the  children;  and  thus  the 
work  that  was  predicted  should  be  performed  by 
Elijah — turning  the  hearts  of  the  children  to  the 
fathers,  and  the  hearts  of  the  fathers  to  the 
children,  was  accomplished  in  restoring  the  key 
of  knowledge  respecting  the  salvation  for  the 
dead. 

This,  however,  is  no  new  doctrine.  We  have 
already  seen  that  Peter  understood  that  the 
Messiah  went  and  preached  to  the  spirits  who 
had  rejected  the  gospel  in  the  days  of  Noah;  and 
also  that  the  gospel  was  preached  to  the  dead — 
without  confining  it  to  those  who  lived  in  the 
days  of  Noah  or  any  other  period. 

Nor  is  this  all,  for  Paul  says  to  the  saints  at 
Corinth:  "Else  what  shall  they  do  which  are 
baptized  for  the  dead,  if  the  dead  rise  not  at  all? 
Why  are  they  then  baptized  for  the  dead?"*  And 
why,  I  ask,  does  Paul  make  this  very  plain 
allusion  to  baptism  for  the  dead,  if  there  is  no 
such  ordinance  connected  with  the  gospel?  No 
other  passage  of  scripture  perplexes  the  theolo- 
gians more  than  this  one,  and  they  have 
exhausted  their  ingenuity  in  trying  to  explain 
away  the  evident  meaning  of  it,  because  it  is 
destructive  of  some  of  their  horrible  dogmas  in 
respect  to  the  eternal  damnation  of  those  who 


I.  Cor.  xv  :  29. 


SALVATION    FOR   THE   DEAD.  289 

do  not  have  the  good  fortune  to  become  acquainted 
with  the  truth  in  this  probation. 

"From  the  wording  of  the  sentence" — else  what 
shall  they  do  which  are  baptized  for  the  dead, 
if  the  dead  rise  not  at  all?  Why  are  they  then 
baptized  for  the  dead? — "the  most  simple  impres- 
sion certainly  is,  that  Paul  speaks  of  a  baptism  . 
which  a  living  man  receives  in  the  place  of  a 
dead  one.  This  interpretation  is  particularly 
adopted  by  those  expounders  with  whom  gram- 
matical construction  is  of  paramount  importance, 
and  the  first  thing  to  be  considered."*  To  this 
rendering  of  the  passage  could  be  drawn  up  a 
long  list  of  respectable  authorities,  among  them 
Erasmus,  Scaliger,  Grotius,  Calixtus,  Meyer  and 
De  Wette. 

Epiphanius,  a  writer  of  the  fourth  century,  in 
speaking  of  the  Marcionites,  a  sect  of  Christians 
to  whom  he  was  opposed,  says:  "In  this  country 
— I  mean  Asia — and  even  in  Galatia,  their  school 
flourished  eminently;  and  a  traditional  fact  con- 
cerning them  has  reached  us,  that  when  any  of 
them  had  died  without  baptism,  they  used  to 
baptize  others  in  their  name,  lest  in  the  resurrec- 
tion they  should  surfer  punishment  as  unbap- 
tized.  "f  This  proves  beyond  controversy  the  fact 
that  vicarious  baptism  for  the  dead  was  practiced 
among  some  sects  of  the  early  Christians. 

Another  fact  proves  it    still   more   emphatically 


*  Biblical  Literature  (Kitto)  Art.  Baptism,    f  Heresies,  xxiii :  7. 


290  THE   GOSPEL. 

than  this  statement  of  Epiphanius.  The  Council 
of  Carthage,  held  A.  D.  397,  in  its  sixth  canon, 
forbids  the  administration  of  baptism  and  the 
hol)r  communion  for  the  dead;  and  why  would 
this  canon  be  formed  against  these  practices  if 
they  had  no  existence  among  the  Christians  of 
those  days? 

We  have  now  seen,  not  only  that  baptism  for 
the  dead  is  a  principle  known  to  and  doubtless 
practiced  by  the  Corinthian  saints,  in  the  days 
of  Paul — and  evidently  with  his  approval — and 
by  some  of  the  Christian  sects  for  two  or  three 
centuries  after  his  time;  but  we  have  also  seen 
that  it  was  forbidden  by  the  council  of  an 
apostate  church  in  the  fourth  century. 

In  the  dispensation  in  which  we  now  live, 
however,  the  knowledge  of  the  ordinance,  with  a 
commandment  to  practice  it,  and  with  instruc- 
tions necessary  to  its  practice,  has  been  restored; 
and  the  erection  of  costly  temples,  in  which  this 
and  other  ordinances  for  the  dead  may  be 
administered,  testifies  to  the  zeal  with  which  the 
Latter-day  Saints  enter  into  this  work;  and  is  a 
living  testimony  to  the  world  that  there  was 
virtue  in  the  mission  of  Elijah.  He  succeeded  in 
turning  the  hearts  of  the  children  to  the  fathers; 
and  we  may  reasonably  conclude  that  the  hearts 
of  the  fathers  have  been  turned  to  the  children, 
for  they  without  us  cannot  be  made  perfect. 

This  doctrine  of  salvation  for  the  dead  strikes 
a  deadly  blow  to  the  horrible  dogmas  formulated 


SALVATION    FOR     THE    DEAD.  291 

by  uninspired  men  in  the  dark  ages  of  apostasy, 
in  relation  to  the  eternal  punishment  of  those  who 
die  unconverted  and  in  an  impenitent  condition. 
According  to  the  aforesaid  dogmas  such  persons 
are  damned  to  all  eternity,  without  the  least  hope 
for  redemption;  and  ingenuity  has  exhausted 
itself  to  present  to  the  mind  the  duration  of  their 
sufferings. 

In,  the  month  of  March,  1830 — six  years  before 
the  coming  of  Elijah — the  Lord  explained, 
through  the  Prophet  Joseph  Smith,  the  meaning 
of  the  terms  eternal  punishment  and  endless 
punishment,  in  regard  to  which  men  have  gone 
astray.  In  that  explanation  it  is  said:  "Behold 
the  mystery  of  godliness,  how  great  is  it?  For, 
behold,  I  am  Endless,  and  the  punishment  which 
is  given  from  my  hand,  is  endless  punishment, 
for  Endless  is  my  name;  wherefore 

"Eternal  punishment  is  God's  punishment. 

"Endless  punishment    is  God's  punishment."* 

The  punishment  takes  its  name  from  him  who 
administers  it;  and,  since  God  is  Endless,  the 
punishment  he  inflicts  is  called  endless  or  eternal. 

And,  indeed,  the  punishment  exists  eternally, 
and  stands  ready  to  be  applied  to  those  who 
violate  the  laws  of  righteousness.  But  because 
the  penalty  stands  ever  ready  to  vindicate  any 
law  which  may  be  broken,  it  does  not  necessarily 
follow  that  persons  violating  the  law  will  for  ever 


*  Doc.  and  Cov.,  sec.  xix  :  10-12. 


292  THE   GOSPEL. 

have  to  endure  punishment.  Mercy,  though  not 
allowed  to  rob  justice,  somewhere,  and  at  some 
time,  will  step  forward  and  claim  her  own;  per- 
mitting the  violator  of  law  to  endure  punishment 
no  longer  than  is  necessary  to  vindicate  the  law, 
and  satisfy  the  reasonable  claims  of  justice. 
Hence  we  may  conclude,  that  while  the  actions 
of  men  in  this  probation  will  greatly  affect  their 
standing  in  the  life  that  is  to  come,  those  actions 
do  not,  in  every  case,  fix  the  status  of  men  for 
eternity. 

This  doctrine  of  salvation  for  the  dead  not  only 
enlarges  the  hope  of  man,  but  it  gives  him  nobler 
conceptions  of  the  character  of  the  Deity,  and 
increases  his  admiration  for  him.  In  fact,  to  my 
thinking,  this  doctrine  strips  the  character  of 
God  in  the  inhuman  and  vindictive  cruelty 
which  men,  in  the  past,  have  delighted  to  repre- 
sent him  as  possessing;  and  gives  new  force, 
and,  perhaps,  new  meaning  to  the  expression, 
"If  in  this  life  only  we  have  hope  in  Christ,  we 
are  of  all  men  the  most  miserable." 

It  also  vindicates  the  wisdom  of  Deity;  for  it 
must  be  a  very  imperfect  wisdom  that  would 
construct  a  plan  for  the  redemption  of  mankind 
so  imperfect  in  its  operations,  so  limited  in  its 
application  as  to  miss  the  great  majority  of  man- 
kind, and  leave  them  without  redemption 
throughout  the  countless  ages  of  eternity.  But 
when  one  is  given  to  understand,  and  surely  such 
an  understanding  is  given  one  in  the  revelations 


LAWS    Of    SPIRITUAL    DEVELOPMENT.  293 

of  God  to  which  the  reader's  attention  has  been 
directed — when  one  learns  that  sometime  in  the 
eternities,  somewhere  in  the  numberless  creations 
of  God,  the  proclamation  of  the  gospel  will 
overtake  all  the  children  of  our  Father,  and  they 
have  the  privilege  of  accepting  it,  and  will  be 
saved  by  it,  and  permitted  to  enjoy  all  the  hap- 
piness and  glory  their  nature  and  degree  of 
development  enables  them  to  encompass — the 
wisdom,  mercy,  justice  and  love  of  God  all 
stand  out  in  bold  relief;  and  man's  heart  is 
warmed  with  increased  admiration  and  devotion 
to  him:  for  it  teaches  him  that  he  worships  not 
a  tyrant  who  delights  in  the  miseries  and  damna- 
tion of  his  children,  but  one  whose  great  pleasure 
and  design  it  is  to  bring  to  pass  the  eternal 
happiness  of  man. 


CONCLUSION. 

task  now  draws  to  a  close.  I  have  com- 
pleted  the  exposition  of  the  First  Princi 
pies  of  the  Gospel  of  Christ,  contemplated  in  this 
work.  I  have  endeavored  to  explain  what  the 
Gospel  is — its  two-fold  powers  of  redeeming 
mankind  from  the  consequences  of  Adam's  trans- 
gression; and  also  from  the  consequences  of  their 
own  personal  violations  of  the  principles  of 
righteousness,  on  the  condition  of  their  repent- 
ance and  obedience. 

The  various  principles    and    ordinances    consti- 


294  THE      GOSPEL. 

tuting  the  gospel  have  been  analyzed  and  the 
nature  and  object  of  each  considered  in  detail, 
and  then  in  their  relationship  to  each  other — how 
one  principle  or  ordinance  prepares  the  way  and 
leads  up  to  another:  and  lastly,  their  application 
to  mankind,  not  only  in  this  probation,  but  how 
they  follow  them  into  the  spirit  world  and 
throughout  the  eternities,  forever  inviting  him 
to  peace  and  eternal  felicity. 

In  all  this  I  see  a  most  perfect  system  of  moral 
and  spiritual  philosophy — the  perfection  of 
beauty  and  goodness — a  harmonious  blending  of 
justice  and  mercy,  of  truth  and  love.  How  far 
these  pages  exhibit  those  powers  and  beauties 
of  the  gospel,  it  will  be  for  the  reader  to  judge. 
But  in  passing  that  judgment  I  ask  him  to 
remember  this: 

Our  whitest  pearls  we  never  find. 

Our  ripest  fruit  we  never  reach  ; 
The  flowering  moments  of  the  mind, 

Drop  half  their  petals  in  our  speech 

And  in  this  probation  I  do  not  believe  it  is 
given  to  man  to  comprehend  all  the  force,  the 
excellence,  beauty  and  power  of  the  gospel. 
These  things  will  be  revealed  in  their  fullness 
only  in  eternity. 


SUPPLEMENT. 

MAN'S    RELATIONSHIP    TO    DEITY. 


MAN'S  RELATIONSHIP  TO  DEITY. 

WHAT    IS      MAN     THAT     THOU    ART     MINDFUL      OF     HIM? 
AND   THE   SON  OF  MAN   THAT  THOU  VISITEST  HIM.* 

I. 

AN  order  to  a  clear  understanding  of  man's 
y  redemption  through  the  atonement  of  Jesus 
Christ — the  grand  central  truth  of  the  gospel — it 
is  necessary  to  know  something  of  the  relation- 
ship between  God  and  man.  The  very  fact  that 
such  a  sacrifice  was  made  for  his  redemption — 
being  no  less  than  the  immolation  of  him,  who 
in  heaven  bore  the  second  name — argues  at  once 
some  special  relationship  between  man  and  Deity. 
In  view  of  the  greatness  and  importance  of  that 
sacrifice,  we  may  well  ask,  with  the  Psalmist, 
"What  is  man,  that  thou  art  mindful  of  him? 
and  the  son  of  man  that  thou  visitest  him?" 
These  questions  lead  to  the  investigation  of 
man's  origin;  for  upon  his  origin  his  relationship 
to  God  depends. 

A  discussion  of  this  subject  must  be  very 
imperfect,  not  to  say  partial,  that  does  not  give 
some  attention  to  the  various  theories — at  least 
to  the  most  prominent  ones — of  man's  origin. 
It  is  scarcely  necessary  to  say  that  theories  on 


*  Psalms  viii :  4. 
11 


298  THE    GOSPEL. 

the  subject  are  quite  numerous  and  widely 
different;  and  that  in  each  school  of  philosophers 
are  men  eminent  for  their  learning  and  intelli- 
gence. All  existing  theories,  however,  may  be 
arranged  under  three  headings:  First,  the  mono- 
genists,  who  hold  that  mankind  have  descended 
from  a  single  human  pair,  created  by  Deity;  and 
their  descendants,  modified  by  climatic  influences, 
food,  habits  of  life  and  thought  constitute  the 
various  races  of  men — this  is  the  theory  of  those 
who  accept  the  Bible  as  authority  on  the  subject; 
second,  the  polygenists,  who  insist  not  only  on 
one  act  of  creation,  but  upon  a  number  of  inde- 
pendent creations,  "each  giving  birth  to  essential, 
unchangeable  peculiarities  of  a  separate  race,  thus 
constituting  a  diversity  of  species  with  primal 
adaptation  to  their  geographical  distribution;" 
third,  the  evolutionists,  who  believe  all  existing 
species  are  but  developments  of  pre-existing  and 
lower  forms  of  life;  which,  in  their  turn,  were 
but  developments  of  still  lower  forms,  and  so  on 
back,  back  until  you  reach  the  spontaneous 
generation  of  the  lowest  types  of  vegetable  and 
animal  life,  "as  the  accumulation  of  mold  upon 
food,  the  swarming  of  maggots  in  meat,  *  *  * 
the  generation  of  insect  life  in  decaying  vegetable 
substances,  the  birth  of  one  form  arising  out  of 
the  decay  of  another;  the  slow  and  gradual 
unfolding  from  a  lower  to  a  higher  sphere,  acting 
through  a  long  succession  of  ages,  culminating  in 
the  grandeur  of  intellectual  manhood." 


MAN'S    RELATIONSHIP     TO    DEITY.  299 

Of  these  theories  the  first  and  last  only  need 
detain  us;  and  since  the  theory  of  evolution  is 
the  one  more  generally  accepted  by  scientific 
men,  and  is  making  rapid  progress  among  the 
masses,  I  think  it  proper  to  state  the  basis  of 
this  theory  more  in  detail. 

The  absurdities  which  theologians  have  associ- 
ated with  the  first  named  hypothesis  of  the  origin 
of  man  and  the  universe  is  largely  responsible  for 
the  existence  of  the  theory  of  evolution.  Find- 
ing so  much  that  was  contrary  to  well  known 
facts,  not  so  much  in  the  theory  itself,  as  in  the 
explanations  of  it  by  its  advocates,  induced  men 
of  intelligence  to  look  for  some  other  explanation 
of  the  genesis  of  things. 

It  was  doubtless  observed  that  many  remark- 
able resemblances  exist  between  man  and  the 
inferior  animals.  In  embryonic  development, 
in  physical  structure,  in  material  composition 
and  the  functions  of  organs,  man  and  the 
superior  animals  are  strikingly  alike.  The  skele- 
ton of  man  when  examined  minutely  and  com- 
pared with  the  skeletons  of  the  higher  order  of 
animals,  seems  only  a  modification  of  them,  and 
in  some  instances  the  modifications  appear 
extremely  slight.  This  resemblance  also  exists 
among  the  inferior  animals,  and  it  was  this, 
doubtless,  which  gave  birth  to  the  idea  of  a 
common  origin  for  all  existing  species. 

Side  by  side  with  the  above  mentioned  facts 
are  others  that  sustain,  it  is  claimed,  the  idea 


300  THE    GOSPEL. 

of  common  origin;  and  suggest  an  explanation 
of  how  the  varieties  of  animal  and  vegetable 
forms  were  brought  into  existence.  The  great 
law  of  nature  is  for  like  to  beget  like;  the 
tendency  of  offspring  is  always  to  reproduce  the 
parent  forms,  as  every  seed  produces  its  kind; 
that  is  the  general  law  of  nature,  and  to  it  a 
special  name  is  given — it  is  called  atavism.  But 
notwithstanding  this  general  law,  there  is  a 
modification  of  it,  a  tendency  to  variation,  slight 
in  some  cases  and  more  marked  in  others.  This 
is  a  matter  of  common  observation.  The  male 
dees  not  follow  the  precise  type  of  the  male 
parent,  nor  does  the  female  always  inherit  the 
precise  characteristics  of  the  mother.  "There 
are  all  sorts  of  intermixtures  and  intermediate 
conditions  between  the  two,  where  complexion, 
or  beauty,  or  fifty  other  different  peculiarities 
belonging  to  either  side  of  the  house,  are  repro- 
duced in  other  members  of  the  same  family." 
This  kind  of  variation  in  cases  where  offspring 
are  produced  by  sexual  propagation  is  attributed 
to  the  fact  that  the  thing  propagated  proceeds 
from  two  organisms  of  different  sexes  and  tem- 
peraments. Breeders  of  our  domestic  animals 
take  advantage  of  this  tendency  to  variation,  to 
produce  such  varieties  as  are  most  desirable; 
and,  indeed,  for  that  matter,  to  obtain  new- 
varieties  by  crossing  breeds.  Sometimes  this  ten- 
dency to  variation  acts  in  the  most  remarkable 
and  unaccountable  manner,  and  because  natural- 


MAN'S    RELATIONSHIP     TO    DEITY.  301 

ists  can  assign  no  reason  for  it.  they  have  called 
it  "spontaneous  variation."  That  it  may  be 
understood  I  quote  instances  of  such  variation 
from  Professor  Huxley: 

Reaumur,  a  famous  French  naturalist,  in  an 
essay  on  variation,  relates  a  remarkable  case  of 
spontaneous  variation  which  came  under  his 
observation  in  the  person  of  a  Maltese,  of  the 
name  of  Gratio  Kelleia,  who  was  born  with  six 
fingers  upon  each  hand,  and  the  like  number  of 
toes  upon  each  of  his  feet.  His  parents,  of 
course,  were  ordinary  five-fingered  persons. 
This  was  a  case  then  of  "spontaneous  genera- 
tion;" and  subsequent  circumstanes  in  connec- 
tion with  this  case  prove  there  is  a  tendency  in 
nature  to  perpetuate  these  variations.  Gratio 
Kelleia  married,  when  he  was  twenty-two  years 
of  age,  an  ordinary  five-fingered  lady.  The 
result  of  that  marriage  was  four  children.  The 
first,  Salvator,  had  six  fingers  and  six  toes,  like 
the  father;  the  second,  George,  had  five  fingers 
and  toes;  but  one  of  them  was  deformed,  show- 
ing a  tendency  to  variation;  the  third,  Andre, 
had  five  fingers  and  five  toes  perfect;  the  fourth, 
a  girl,  Marie,  had  five  fingers  and  five  toes,  but 
her  thumbs  were  deformed,  showing  a  tendency 
towards  the  sixth.  These  children  grew  up  and 
when  they  came  to  adult  years  married,  and  of 
course  it  happened  that  they  all  married  five-, 
fingered  and  five-toed  persons.  Now  let  us  see 
what  happened.  Salvator  had  four  children, 


302  THE    GOSPEL. 

they  were  two  boys,  a  girl  and  another  boy:  the 
first  two  boys  and  the  girl  were  six-fingered  and 
six-toed,  like  their  grandfather;  the  fourth  child 
had  only  five  fingers  and  five  toes.  George  had 
four  children.  There  were  two  girls  with  six  fin- 
gers and  six  toes;  there  was  one  girl  with  six 
fingers  and  five  toes  on  the  right  side,  and  five 
fingers  and  five  toes  on  the  other;  the  fourth,  a 
boy,  had  five  fingers  and  five  toes.  The  third 
son  of  Gratio  Kelleia,  Andre,  it  will  be  remem- 
bered, was  perfectly  well  formed,  and  he  haH 
many  children  whose  hands  and  feet  were 
regularly  developed.  Marie,  the  last,  whose 
thumbs  were  deformed,  married  a  man  with  five 
fingers  and  toes:  they  had  four  children;  the  first 
was  born  with  six  toes,  but  the  other  children 
were  normal. 

In  this  case  of  Gratio  Kelleia  and  his  children 
is  seen  the  tendency  to  reproduce  the  parent 
stock,  and  also  to  perpetuate  the  variation  which 
so  unaccountably  appeared.  That  tendency  to 
perpetuate  the  variation  was  very  strong,  even 
though  these  persons  with  the  six  fingers  and 
toes,  or  who  only  inherited  the  deformity  in  part, 
intermarried  with  persons  ordinarily  formed. 
What  would  have  been  the  result  had  the  two 
eldest  boys  of  Salvator  taken  it  into  their  heads 
to  marry  their  first  cousins,  the  two  first  girls  of 
George?  It  will  be  remembered  that  these  were 
all  of  the  abnormal  type  of  their  grandfather.  Is 
it  not  most  likely  that  had  these  people  married 


MAN'S    RELATIONSHIP     TO    DEITY.  303 

and  their  descendants  continued  to  intermarry 
with  each  other,  that  a  new  variety  of  men  hav- 
ing six  fingers  and  six  toes  would  have  been  the 
result?  The  second  case  I  quote  from  Huxley 
gives  us  every  reason  to  believe  that  such  would 
have  been  the  result: 

In  the  year  1791  there  was  a  farmer  of  the 
name  of  Seth  Wright,  in  Massachusetts,  who 
had  a  flock  of  sheep,  consisting  of  a  ram  and 
some  twelve  or  fifteen  ewes.  Of  the  flock  of 
ewes,  one  at  the  breeding-time  bore  a  lamb 
which  was  singularly  formed;  it  had  a  very  long 
body,  very  short  legs,  and  those  legs  were  bowed. 
In  the  part  of  Massachusetts  where  Seth  Wright 
lived,  the  fields  were  separated  by  fences,  and 
his  sheep,  which  were  active  and  robust,  would 
roam  abroad,  and  without  much  difficulty  would 
jump  over  the  fences  into  other  people's  farms. 
As  a  matter  of  course  this  gave  rise  to  all  sorts 
of  quarrels,  bickerings  and  contention  among 
the  farmers  of  the  neighborhood;  so  it  occurred 
to  Seth  Wright,  if  he  could  obtain  a  breed  of 
sheep  with  bandy  legs  like  the  one  which  had  so 
strangely  appeared  in  his  flock,  it  would  be  to  his 
advantage,  as  they  would  not  be  able  to  jump 
over  the  fences  so  readily.  He  acted  upon  that 
idea.  He  killed  his  old  ram,  and  as  soon  as  the 
young  one  arrived  at  maturity  he  bred  exclusively 
from  him.  The  result  was  that  all  the  offspring 
were  like  the  male  parent  or  female  parent,  there 
was  no  mixing  in  the  offspring  the  peculiarities 


304  THE    GOSPEL. 

of  the  parents,  they  were  either  pure  "Ancons" 
— the  name  given  to  the  new  variety — or  pure, 
ordinary  sheep.  In  consequence  of  this  the 
farmer  in  a  very  few  years  was  able  to  get  a 
considerable  flock  of  this  short-legged  variety  of 
sheep  and  a  large  number  of  them  were  soon 
scattered  throughout  Massachusetts.  Here  is  the 
case  then  where  the  tendency  to  perpetuate  a 
variation  culminated  in  the  production  of  a  new 
variety.  And,  indeed,  this  is  what  is  perpetually 
going  on  with  our  domesticated  animals, — by 
what  we  may  call  selective  breeding;  and  it  is 
going  on,  it  is  claimed  by  evolutionists,  in  a 
natural  state,  that  is,  where  man's  interference 
does  not  effect  it;  in  other  words,  variations  are 
perpetuated  by  means  of  what  Mr.  Darwin  has 
called  "natural  selection." 

Suppose,  for  instance,  that  by  one  of  those 
unaccountable  freaks  of  nature  a  "spontaneous 
variation"  is  produced,  as  in  the  case  of  Seth 
Wright's  sheep;  and  further  suppose  that  the 
particular  characteristic  which  distinguished  it 
from  the  parent  stock  was  favorable  to  its  per- 
sistence, by  that  I  mean  that  the  particulars  in 
which  it  varies  from  the  parent  stock  will  enable 
the  animal,  if  it  be  a  beast  of  prey,  to  secure  its 
food  more  surely  either  by  an  increase  of  fleetness 
or  stealth,  by  which  it  would  the  more  surely  run 
down,  or  steal  upon  its  victims,  and  in  either 
case  be  more  sure  of  its  food  and  hence  more 
secure  of  existence  than  the  stock  from  which  it 


MAN'S    RELATIONSHIP    TO    DEITY.  305 

came;  and  if  the  means  of  subsistence  for  these 
animals  were  limited,  then  the  variety  having  the 
peculiarity  of  fleetness  or  stealth  would  be  pre- 
served and  perpetuate  the  peculiarities  imparted 
to  it  originally  by  "spontaneous  variation,"  while 
the  original  stock  would  perish.  Thus,  as  evolu- 
tionists would  say,  the  fittest  would  survive  in 
this  struggle  for  existence;  and  thus  the  original 
variation  would  be  preserved  and  perpetuated 
and  a  new  variety  brought  into  existence  as 
effectually  by  this  natural  means  of  selection  as. 
if  man  had  superintended  it  for  his  own  benefit. 
That  individuals  in  organic  forms  increase  in  a 
proportion  greater  than  the  provisional  means  of 
support  is  a  theory  pretty  well  demonstrated; 
there  is,  therefore,  a  constant  struggle  for  exist- 
ence in  nature,  in  which  the  strongest,  those 
best  fitted  to  live  and  improve  their  species, 
prevail.  Every  variation,  therefore,  that  is 
favorable  to  races  of  plants  or  animals  is  seized 
upon  by  this  principle  of  natural  selection  and 
preserved. 

Another  way  of  presrving  variations  is  by  what 
our  latter-day  naturalists  call  "sexual  selection." 
"Throughout  nature,"  say  they,  "the  male  is 
the  wooer;  he  it  is  who  is  armed  for  fight,  and 
provided  with  musical  organs  and  ornamental 
appendages,  with  which  to  charm  the  fair  one. 
The  savage  and  the  wild  beast  alike  secure  their 
mate  over  the  mangled  form  of  a  vanquished 
rival.  In  this  manner  the  more  highly  favored 


306  THE    GOSPEL. 

of  either  sex  are  mated,  and  natural  selections 
made  by  which  better  ever  producing  better,  the 
species  in  its  constant  variation  is  constantly 
improved. " 

It  is  now  time  to  pause  and  see  what  conclu- 
sions these  facts  have  led  our  scientist  to  draw. 
I  have  called  attention  to  the  striking  resemblance 
between  man  and  the  superior  animals;  in  the 
development  of  the  embryo,  in  the  material  of 
which  they  are  composed,  and  in  the  use  of 
organs  they  are  alike;  and  especially  very  much 
alike  in  physical  structure,  the  skeleton  of  man 
only  slightly  varying  from  that  of  the  higher 
order  of  animals;  and  that  resemblance  in  some- 
thing like  gradation  exists  throughout  the  organic 
world.  Of  course  there  are  marked  structural 
variations  even  in  closely  allied  species,  and  we 
have  seen  that  there  is  a  tendency  in  species  to 
vary  and  also  to  preserve  the  variation;  and  where 
the  peculiarity  of  the  variation  is  favorable  to 
the  individual  it  is  almost  certain  to  be  preserved 
by  the  process  of  natural  selection.  New  varie- 
ties thus  produced  may  be  expected  to  produce 
still  other  variations  that  will  remove  them  fur- 
ther than  ever  from  the  stock  from  which  their 
parents  came,  until  the  variation  amounts  to 
what  our  naturalists  denominate  specific  differ- 
ence. By  this  process  what  we  now  call  varieties 
may  eventually  become  species,  as  our  species, 
according  to  the  evolutionists,  were  once  nothing 
more  than  varieties;  and  the  groups  which 


MAN'S    RELATIONSHIP    TO    DEITY.  307 

naturalists  classify  as  genera,  families,  order, 
classes,  etc.,  are  but  the  remains  of  still  older 
species,  which  have  continued  their  existence 
side  by  side  with  the  new  species,  which  have 
been  produced  from  them  by  this  process  of 
variation;  and  but  for  the  fact  that  so  many 
intermediate  species  have  become  extinct,  they 
claim  that  the  multifarious  forms  of  organic  life 
could  be  traced,  through  all  the  minute  varia- 
tions that  have  occurred,  back  to  a  common 
origin;  even  back  to  the  mysterious  substance  in 
which  life  seems  to  generate — protoplasm. 

Such  are  the  basic  principles  on  which  is 
grounded  the  theory  of  evolution,  as  I  understand 
the  subject  from  the  works  of  its  advocates, 
though  my  effort  to  be  brief  may  have  rendered 
my  statement  of  those  principles  very  imperfect. 

One  thing  more  should  be  stated  in  connection 
with  this  theory,  and  that  is  that  very  long 
periods  of  time  are  demanded  for  the  slow  work 
of  variation  preserved  by  natural  selection  to 
accomplish  the  wonders  attributed  to  it.  To 
measure  the  time  claimed  by  evolutionists  by 
the  lapse  of  years  is  simply  out  of  the  question; 
they  ask  for  a  long  series  of  ages,  each  of  which, 
though  doubtless  unequal,  consists  of  millions 
of  years.  As  the  Rev.  George  B.  Cheever 
remarks:  "The  first  postulate  of  this  philosophy 
is  that  of  countless  millions  of  years  to  work  in, 
with  no  Creator,  and  with  no  authority  that  can 
bring  it  to  book."  To  prove  that  such  long 


308  THE    GOSPEL. 

periods  of  time  have  elapsed,  during  which 
organic  forms  have  existed  on  the  earth,  the 
evolutionist  triumphantly  points  to  the  revela- 
tions of  geology,  and  there  gives  proof  which 
there  is,  perhaps,  no  denying,  of  the  lapse  of 
time  he  pleads  for;  and  also  proof  of  organic 
forms  of  life  in  those  various  ages,  fossilized 
remains  of  which  are  found  in  the  strata  of  the 
earth's  crust. 

If  you  say  to  the  advocate  of  evolution  that  it 
is  incredible  that  variations  preserved  by  natural 
selection  could  result  in  the  production  of  such 
a  wonderful  organ  as  the  eye;  he  replies  "that  if 
numerous  gradations  from  a  simple  and  imperfect 
eye  to  one  complex  and  perfect  can  be  shown  to 
exist,  each  grade  being  useful  to  its  possessor, 
as  is  certainly  the  case;  if  further,  the  eye  varies 
and  the  variations  be  inherited,  as  is  likewise 
certainly  the  case;  and  if  such  variations  should 
be  useful  to  any  animal  under  changing  con- 
ditions of  life;  then  the  difficulty  of  believing 
that  a  perfect  and  complex  eye  could  be  formed 
by  natural  selection,  though  insuperable  by  our 
imagination,  should  not  be  considered  as  sub- 
versive of  the  theory."31  But  with  this  statement 
and  some  further  observations  upon  it,  Mr. 
Darwin  himself  seems  not  altogether  satisfied 
that  he  has  removed  the  difficulty  which  he ' 
admits  is  enough  to  stagger  anyone;  "I  have 

*  Origin  of  Species  p.  143,  (American  Edition,  1883.) 


MAN'S     RELATIONSHIP    TO    DEITY.  309 

felt  the  difficulty,"  he  says,  "far  too  keenly  to 
be  surprised  at  others  hesitating  to  extend  the 
principle  of  natural  selection  to  so  startling  a 
length."* 

If  you  say  that  it  is  incredible  that  natural 
selection  can  account  for  the  production  of  such 
a  wonderful  thing  as  the  mind  of  man — his 
"reasonable  soul,"  the  reply  is  that  instinct 
varies  among  the  inferior  animals  no  less  than 
physical  structure,  and  though  there  may  be  no 
perceivable  proportion  or  gradation  between 
structural  variation  and  variation  of  instinct; 
still,  if  the  fact  is  admitted  that  among  animals 
instinct  varies,  then  it  is  easy  to  conceive  that 
some  of  those  variations  may  be  favorable,  and 
if  favorable  then  natural  selection  would  per- 
petuate them  and  make  them  dominant.  From 
this  basis  they  make  another  step  the  difference 
between  the  mental  faculties  of  man  and  animal 
is  immense,  but  the  high  culture  which  belongs  to 
man  evolutionists  maintain  has  been  slowly  devel- 
oped, and  the  separation  between  the  mental  pow- 
ers of  lowest  man  and  the  highest  ape  is  no 
greater  than  that  which  exists  betwe  n  the  lowest 
ape  and  some  of  the  lower  forms  of  life,  say  the 
Zoophytes. 

If  you  say  that  articulate  language  surely 
marks  a  wide  gulf  between  man  and  the  lower 
animals,  the  reply  is  that  animals  are  not  devoid 


Ibid  p.  146 


310  rut   LJOSPKL. 

of  expedients  for  expressing  emotions,  and  from 
those  expedients  may  have  beea  evolved  through 
intermediate  species,  now  extinct,  articulate 
language. 

If  you  ask  why,  if  species  have  descended 
from  other  species  by  fine  gradations,  do  we  not 
everywhere  see  innumerable  transitional  forms? 
Why  is  not  all  nature  in  confusion,  instead  of 
the  species  being,  as  we  see  them,  well  defined? 
The  answer  is  that  the  intermediate  species  have 
become  extinct,  that  we  must  look  upon  each 
existing  species  as  having  descended  from  some 
unknown  forms;  that  natural  selection  acts  slowly 
by  preserving  profitable  modifications.  "Each  new 
form  will  tend  in  a  full}'  stocked  country  to  take 
the  place  of,  and  finally  exterminate,  its  own 
less-improved  parent  form,  and  other  less  favored 
forms  with  which  it  comes  in  competition;  thus 
both  parent  and  all  transitional  varieties  will 
generally  have  been  exterminated  by  the  very 
process  of  the  formation  -  and  perfection  of  the 
new."* 

If  you  object  further,  and  call  attention  to  the 
fact  that  in  the  great  geological  record,  of  which 
evolutionists  boast  so  niuch,  that  not  even  in 
that  can  be  found  the  intermediate  transitional 
forms  that  should,  according  to  their  theory,  link 
together  by  fine  gradations  the  speciesf — this  ob- 

*  Origin  of  species,  p   134. 

f  Geology  assuredly  does  not  reveal  any  such  finely  graduated 
organic  chain ;  and  this,  perhaps,  is  the  most  obvious  and  serious 


MAN'S    RELATIONSHIP    TO    DEITY.  311 

jection,  otherwise  fatal  to  the  theory  of  evolution, 
is  avoided  rather  than  answered  by  putting  forth 
the  claim  that  the  geological  record  is  very 
imperfect,  and  comparatively  only  a  few  of  its 
pages  have,  as  yet,  been  read  by  man. 

After  thus  escaping  from  the  difficulty  of  there 
being  no  intermediate  transitional  forms  between 
the  species,  we  come  to  other  facts  not  less 
important,  and  even,  perhaps,  more  fatal  to  the 
hypothesis  of  evolution — I  refer  to  the  phenomena 
presented  by  "hybrids,"  and  in  order  that  I  may 
not  be  charged  with  over-estimating  the  value  of 
the  objection  founded  on  this  class  of  pheno- 
mena, I  shall  quote  the  words  of  Professor  Hux- 
ley, one  of  the  chief  apostles  of  evolution,  and 
give  his  estimate  of  the  weight  of  the  objections: 

"There  is  a  most  singular  circumstance,"  says 
the  professor,  "in  respect  to  natural  species — at 
least  about  some  of  them — and  it  would  be 
sufficient  for  the  purposes  of  this  argument,  if  it 
were  true  of  only  one  of  them;  but  there  is,  in 
fact,  a  great  number  of  such  cases — and  that  is, 
that  similar  as  they  may  appear  to  be  to  mere 
races  or  breeds,  they  present  a  marked  peculiarity 
in  the  reproductive  process.  If  you  breed  from 
the  male  and  female  of  the  same  race,  you  of 
course  have  offspring  of  the  like  kind;  and  if 
you  make  the  offspring  breed  together,  you 


objection  which  can  be  urged  against  the  theory  [of  evolution.] 
The  explanation  lies,  as  I  believe,  in  the  extreme  imperfection  of 
the  geological  record. — Darwin,  Origin  of  Species  p.  205. 


312  THE  GOSPEL. 

obtain  the  same  result;  and  if  you  breed  from 
these  again,  you  will  still  have  the  same  kind  of 
offspring;  there  is  no  check.  But  if  you  take 
members  of  two  distinct  species,  however  similar 
they  may  be  to  each  other,  and  make  them  breed 
together,  you  will  find  a  check,  with  some  modi- 
fications and  exceptions —  *  *  *  if  you  cross 
two  such  species  with  each  other,  then, — 
although  you  may  get  offspring  in  the  case  of 
the  first  cross,  yet  if  you  attempt  to  breed  from 
the  products  of  that  crossing,  which  are  what 
are  called  hybrids* — that  is,  if  you  couple  a 
male  and  a  female  hybrid — then  the  result  is 
that  in  ninety-nine  cases  out  of  a  hundred  you 
will  get  no  offspring  at  all;  there  will  be  no 
result  whatsoever.  *  *  *  Thus  you  see  that 
there  is  a  great  difference  between  'mongrels,' 
which  are  crosses  between  distinct  races  [varie- 
ties], and  'hybrids,'  which  are  crosses  between 
distinct  species.  The  mongrels  are,  so  far  as 
we  know,  fertile  with  one  another.  But  between 
species,  in  many  cases,  you  cannot  succeed  in 
obtaining  the  first  cross;  at  any  rate  it  is  quite 
certain  that  the  hybrids  are  often  absolutely 
infertile  one  with  another.  Here  is  a  feature, 
then,  great  or  small  as  it  may  be,  which  distin- 
guishes natural  species  of  animals,  "f 

Now,  by  the  side  of    these    facts,    the    sterility 


*  The  pro  met  of  the  horse  and  th>  a>s — the  mule — is  an  example, 
t  Huxley's  Lectures,  pp  106,  107. 


MAN'S    RELATIONSHIP    TO    DEITY.  313 

of  species  and  hybrids,  let  us  place  another; 
that  of  the  fertility  of  varieties.  So  long  as  you 
breed  together  descendants  from  a  common  stock 
they  continue  fruitful  to  each  other,  without  any 
check.  Now,  if  naturalists  cannot  produce  by 
selective  breeding  varieties  from  a  common 
parentage  that  are  infertile  to  each  other,  then 
it  is  quite  clear  that  species  did  not  come  from 
varieties  by  the  process  of  variation  preserved 
by  natural  selection,  since  here  is  a  phenomenon 
existing  in  connection  with  species  which  can- 
not, to  all  appearances,  be  produced  by  breeding 
together  varieties.  Mr.  Huxley  remarks  on  this, 
that  if  it  could  be  proven  not  only  that  this  has 
not  been  done,  but  that  it  cannot  be  done,  then 
Mr.  Darwin's  hypothesis  would  be  utterly 
shattered.*  Well,  up  to  the  present  it  has  not 
been  done,  the  gentleman  last  quoted  admits  the 
fact;  he  asks,  "what  is  really  the  state  of  the 
case?  It  is  simply  that,  so  far  as  we  have  gone 
yet  with  our  breeding,  we  have  not  produced 
from  a  common  stock  two  breeds,  which  are  not 
more  or  less  fertile  with  one  another,  "f 

What  do  these  facts  prove,  I  mean  the  sterility 
of  species  and  hybrids  on  the  one  hand,  and 
the  fertilities  of  varieties,  descendants  from  a 
common  stock,  on  the  other?  Why  that  the 
great  law  of  nature  is,  as  announced  in  holy  writ 
that  every  seed  shall  produce  after  its  kind,  and 


*  Huxley's  Lectures,  p.  141.     f  Lectures,  p.  141. 


314  THE    GOSPEL. 

every  fish,  fowl,  creeping-thing,  beast,  and  man 
shall  bring  forth  after  his  kind* — that  is  what  it 
proves.  And  though  man  may  for  a  moment  by 
crossing  species  cause  a  slight  deviation  from 
that  great  law,  it  can  be  but  for  an  instant,  the 
monstrosity  cannot  be  perpetuated,  it  dies  out  by 
being  made  unfruitful. 

How  do  these  facts  affect  the  theory  of  evolu- 
tion? Let  us  remember  upon  what  that  theory 
rests.  It  rests  upon  the  principle  that  lower 
forms  producing  favorable  variations  and  these 
being  preserved  by  the  process  of  natural  selec- 
tion amount  finally  to  the  production  of  distinct 
species;  but  we  have  seen  that  varieties  cannot 
produce  what  may  be  called  the  great  character- 
istic of  species — infertility  to  each  other;  then 
also  we  have  seen  there  is  a  check  to  variation 
in  the  sterility  of  species  and  hybrids.  Add 
these  facts  to  that  other  fact  that  neither  in 
living  nature  nor  in  the  geological  records  can 
be  found  the  intermediate  transitional  forms 
linking  together  by  fine  gradations  the  species, 
and  the  theory  of  evolution  lies  stranded  upon 
the  shore  of  idle  speculation. 

II. 

THERE  is  one  other  objection  to  be  urged 
against  the  theory  of  evolution  before  leaving 
it;  it  is  contrary  to  the  revelations  of  God.  I 

*Gen  I:  11,12,  21,24,  25. 


MAN'S    RELATIONSHIP    TO    DEITY.  315 

have  not  in  mind,  at  present,  the  revelations 
respecting  the  creation  of  the  earth  and  of 
vegetable  and  animal  life;  but  rather  the  revela- 
tions which  speak  of  the  Atonement  of  Jesus 
Christ.  According  to  the  revelations  of  God 
contained  in  the  Bible,  man  was  created  just 
and  right — "sufficient  to  have  stood,  yet  free  to 
fall. "  He  transgressed,  in  some  way,  the  holy 
commandment  given  him,  and  by  that  transgres- 
sion became  fallen  man,  subject  to  sin  and  death, 
and  entailed  the  same  evils  upon  his  posterity. 
Both  he  and  they  were  powerless  to  extricate 
themselves  from  the  consequences  of  that 
violation  of  law;  but  a  sacrifice  was  prepared,  a 
Redeemer  was  provided,  both  for  Adam  and  all 
his  posterity.  In  the  meridian  of  time  that 
Redeemer  appeared  in  the  person  of  Jesus  of 
Nazareth,  who  eventually  was  offered  up  a 
sacrifice  for  sinful  man — he  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us 
to  God.*  That  this  was  the  mission  of  Jesus 
Christ  is  evident  from  the  whole  tenor  of  the 
scriptures. f  But  if  the  hypothesis  of  evolution 
be  true,  if  man  is  only  a  product  evolved  from 
the  lower  forms  of  life,  better  still  producing 
better,  until  the  highest  type  of  intellectual 
manhood  crowns  with  glory  this  long  continued 
process — then  it  is  evident  that  there  has  been 


*  I.  Peter  iii:  18. 

f  See  the  chapters  in  "  The  Gospel  "  on  General  Salvation,  where 
this  idea  is  treated  at  some  length. 


316  THE    GOSPEL. 

no  "fall,"  such  as  the  revelations  of  God  speak 
of;  and  if  there  was  no  fall,  there  was  no  occasion 
for  a  Redeemer  to  make  atonement  for  man,  in 
order  to  reconcile  him  to  God;  then  the  mission 
of  Jesus  Christ  was  a  myth,  the  coinage  of  idle 
brains,  and  Jesus  himself  was  either  mistaken, 
or  one  of  the  many  impostors  that  have  arisen  to 
mock  mankind  with  the  hope  of  eternal  life. 

Such  is  the  inevitable  result  of  accepting  the 
philosophy  of  evolution,  after  which  all  the  world 
is  now  running — it  is  destructive  of  the  grand 
central  truth  of  all  revelation;  as  well  ancient 
as  modern;  as  well  the  revelations  given  to 
Moses  and  the  prophets,  as  those  given  to  the 
apostles  of  the  New  Testament;  as  well  those 
given  in  Asia,  as  those  given  in  America;  for 
the  central  truth  of  all  revelation  is  the  fall  of 
man,  and  the  redemption  through  the  atonement 
of  Jesus  Christ.  ^  All  things  else  contained  in 
the  revelations  of  God  to  man  are  subordinate 
and  dependent  for  their  strength  and  force  upon 
this  leading  truth. 

I  am  aware  that  there  is  a  class  of  men  who 
profess  to  be  "Christian  evolutionists,"  and  who 
maintain  that  Christianity  can  be  made  to  har- 
monize with  the  philosophy  of  evolution.  But 
how  are  they  made  to  harmonize?  We  are  told 
that  Jesus  is  still  a  Redeemer,  but  in  this  sense 
he  gave  out  faultless  moral  precepts,  and 
practiced  them  in  his  life;  and  inasmuch  as 


MAN'S    RELATIONSHIP    TO    DEITY.  317 

people  accept  his  doctrines  and  follow  his 
example  they  will  be  redeemed  from  evil.  But 
as  to  the  fall  of  man  and  the  atonement  made  for 
him  by  the  Son  of  God — both  ideas  are  of 
necessity  rejected;  which  means,  of  course, 
denying  the  great  fundamental  truths  of  revela- 
tion; it  is  by  destroying  the  basis  on  which  the 
Christian  religion  rests,  that  the  two  theories 
are  harmonized — if  such  a  process  can  be  called 
harmonization.  It  is  on  the  same  principle  that 
the  lion  and  the  lamb  harmonize,  or  lie  down 
together — the  lion  eats  the  lamb. 

It  was  stated  in  the  first  part  of  this  writing 
that  the  follies  of  those  who  profess  a  belief  in 
the  theory  of  creation  as  revealed  in  the  Bible, 
were  largely  responsible  for  the  existence  of  the 
theory  of  evolution;  that  their  exegesis  of  the 
revelations  on  the  subject  were  so  manifestly 
absurd,  and  contradicted  so  many  well  known 
and  indisputable  facts,  that  scientific  men  sought 
for  other  explanations  of  the  origin  of  things.  The 
theologians  in  the  apostate  churches  of  Christen- 
dom have  maintained  that  God  created  the. 
heavens  and  the  earth — the  universe — out  of 
nothing,  in  six  days.  A  statement  than  which  it 
is  impossible  to  conceive  one  more  absurd,  or 
one  which  contradicts  more  completely  every  fact 
demonstrated  by  the  experience  of  man.  Every 
sense,  every  possible  conception  of  the  mind 
bears  witness  that  from  nothing,  nothing  comes. 
The  idea  of  creating  the  universe  out  of  nothing, 


318  THE   GOSPEL. 

however,  is  rapidly  passing  away  from  the  minds 
of  the  present  generation;  and  it  is  conceded 
by  many  theologians  that  ther  is  no  warrant  for 
such  a  doctrine  in  the  scriptures;  but  that  it 
became  generally  accepted  through  a  misconcep- 
tion of  the  meaning  of  the  word  create.  "The 
meaning  of  this  word,"  says  Rev.  Baden  Powell, 
of  Oxford  University,  "has  been  commonly 
associated  with  the  idea  of  'making  out  of 
nothing.'  But  when  we  come  to  inquire  more 
precisely  into  the  subject,  we  can  of  course 
satisfy  ourselves  as  to  the  meaning  only  from  an 
examination  of  the  original  phrase."  The  learned 
professor  then  proceeds  to  say  that  three  distinct 
Hebrew  verbs  are  in  different  places  employed 
with  reference  to  the  same  divine  act,  and  may 
be  translated  respectively,  "create,"  "make,"  "form 
or  fashion."  "Now,"  continues  the  professor, 
"though  each  of  these  has  its  shade  of  distinc- 
tion, yet  the  best  critics  understand  them  as  so 
nearly  synonymous  that,  at  least  in  regard  to 
the  idea  of  making  out  of  nothing,  little  or  no 
foundation  for  that  doctrine  can  be  obtained 
from  the  first  of  these  words. "  And,  of  course 
if  no  foundation  for  the  doctrine  can  be  ob- 
tained from  the  first  of  these  words — viz.,  the 
verb  translated  create-,  then  the  chances  are 
still  less  for  there  being  any  foundation  for  the 
doctrine  in  the  verb  translated,  "made," 
"formed"  or  "fashioned." 
This  is  in  harmony,  too,  with  the  teachings 


MAN'S    RELATIONSHIP    TO    DEITY.  319 

of  the  Prophet  Joseph  Smith.  He  says  "You 
ask  the  learned  doctors  why  they  say  the  world 
was  made  out  of  nothing;  and  they  will  answer, 
'Don't  the  Bible  say  he  created  the  world?  and 
they  infer,  from  the  word  create  that  it  must  have 
been  made  out  of  nothing.  Now  the  word  create 
came  from  the  word  baurau,  which  does  not  mean 
to  create  out  of  nothing;  it  means  to  organize, 
the  same  as  man  would  organize  materials  and 
build  a  ship.  Hence  we  infer  that  God  had 
materials  to  organize  the  world  out  of  chaos — 
chaotic  matter,  which  is  element,  and  in  which 
dwells  all  the  glory.  Element  had  an  existence 
from  the  time  he  [God]  had."* 

Professor  Baden  Powell  further  says,  "The  idea 
of  'creation'  as  meaning  absolutely  'making  out 
of  nothing,'  or  calling  into  existence  that  which 
did  not  exist  before,  in  the  strictest  sense  of  the 
term,  is  not  a  doctrine  of  scripture;  but  it  has 
been  held  by  many  on  the  grounds  of  natural 
theology,  as  enhancing  the  ideas  we  form  of  the 
divine  power,  and  more  especially  since  the 
contrary  must  imply  the  belief  in  the  eternity 
and  self  existence  of  matter,  ""f  Theologians 
have  held,  generally,  that  to  admit  the  doctrine 
of  the  eternity  and  self  existence  of  matter 
detracted  from  the  perfection  of  Deity,  though 
how  that  can  appear  is  difficult  to  comprehend. 


'Journal  of  Discourses.  Vol.  vi :  p.  6. 

f  Kitto's  Biblical  Literature,  Art.  Creation. 


320  THE    GOSPEL. 

Not  only  have  so-called  theologians  been  com- 
pelled to  renounce  the  unphilosophical  idea  that 
the  universe  was  created  out  of  nothing;  but 
they  also  have  to  admit  that  there  are  indisput- 
able evidences  of  the  earth  having  a  greater 
antiquity  than  their  interpretations  of  the  word 
of  God  allow.  That  is,  the  earth  itself  bears  in 
its  own  bosom  the  evidence  that  it  is  more  than 
six  thousand  years  old.  And  though  it  may  turn 
out,  on  further  investigation,  that  some  of  the 
claims  of  geology  are  extremely  absurd;  owing 
to  the  fact,  perhaps,  that  the  founders  of  that 
science  have  not  considered  sufficiently  the  effect 
of  conditions  not  now  existing  and  forces  not 
now  in  operation,  but  which  doubtless  existed 
and  operated  in  the  earlier  ages  of  our  earth's 
existence — yet  when  extremely  liberal  allowances 
for  all  these  things  are  made,  the  indisputable 
evidence  adduced  from  the  science  of  geology  is 
sufficient  to  establish  the  statement  that  the 
earth  is  more  than  six  thousand  years  old;  and 
it  might  be  added  also  that  from  the  same,  source 
it  is  evident  that  the  earth  was  not  created  or 
organized  from  pre-existing  element  in  six  days 
of  twenty-four  hours  duration. 

These  facts  which  geology  unquestionably 
demonstrates  have  thrown  sectarian  theologians 
into  dismay.  The  dogmas  concerning  the 
creation  formulated  with  so  much  pomp  and 
circumstance  by  the  apostate  churches  of  Chris- 
tendom, respectable  only  for  their  antiquity,  are 


MAN'S    RELATIONSHIP    TO    DEITY.  321 

going  to  pieces  before  the  facts  discovered  by 
geologists  and  churchmen,  or  theologians,  call 
them  which  you  will,  are  filled  with  alarm  lest 
all  confidence  be  lost  in  revelation;  and  many  of 
them  are  making  frantic  efforts  to  harmonize  the 
facts  of  revelation  with  the  facts  of  science. 
Unfortunately,  however,  some  of  these  proceed 
on  lines  which  result  the  same  as  the  efforts  of 
some  to  harmonize  the  theory  of  evolution  with 
the  gospel — as  the  latter  efforts  end  in  the 
destruction  of  the  gospel,  so  the  former  end  in 
denying  the  inspiration  of  scripture,  in  relegat- 
ing it  to  the  realms  of  poetry,  which  means 
kicking  it  contemptuously  out  of  the  domains  of 
fact,  of  history.  "We  affirm,"  say  they,  "that 
it  cannot  be  history — it  may  be  poetry."* 

There  is  nothing  in  the  Bible,  however,  which 
drives  believers  in  revelation  to  those  straights- 
straights  in  which  they  throw  overboard,  practi- 
cally, the  word  of  God;  discard  it,-  or,  in  other 
words,  degrade  it  to  the  level  of  romance — mak- 
ing it  nothing  better  than  the  idle  coinage  of  the 
half  frenzied  brains  of  day-dreamers.  If  the 
dogmas  of  apostate  Christendom  respecting  the 
creation  were  given  over  as  a  romance  instead  of 
the  revelations  of  God,  and  those  revelations 


*Kitto's  Biblical  Literature,  Vol.  I.,  p.  486.  Such  also  were  the 
views  of  the  late  Henry  Ward  Beecher,  and  in  fact  all  of  his  school, 
which  I  am  sorry  to  say  is  rapidly  increasing  in  numbers,  both  in 
the  United  States  and  England.  For  the  continental  countries  I 
cannot  speak. 


322  THE    GOSPEL. 

were  re-examined,  and  especially  if  re-examined 
under  the  inspiration  of  the  Holy  Ghost,  it 
would  then  be  found  that  there  is  nothing 
in  the  scriptures  requiring  the  believer  in 
revelation  to  accept  the  idea  of  recent  or  in- 
stantaneous creation  of  the  earth.  There  is  no 
more  warrant  in  the  Bible  for  the  doctrine  that 
the  earth  was  begun  and  completed — created— 
about  six  thousand  years  ago,  and  that  instantly, 
at  the  word  of  God,  than  there  is  that  it  was 
made  out  of  nothing.  On  the  other  hand  there 
is  very  much  to  lead  one  to  believe  the  contrary. 
Six  thousand  years  ago  our  earth  reached  that 
degree  of  perfection  that  it  was  fitted  for  the 
abode  of  man;  and  it  is  interesting  to  note,  in 
this  connection,  that  geologists  have  found  no 
evidence  of  the  existence  of  man  on  the  earth 
only  in  the  strata  of  the  earth's  crust  belonging 
to  the  latest  geological  periods,  and  most  prob- 
ably only  in  those  made  within  the  period  of  his- 
tory. But  while  the  Bible  may  teach  that  it  was 
only  about  six  thousand  years  since  man  was 
placed  upon  the  earth,  how  long  the  period  of 
formation  lasted  previous  to  that  time,  how  long 
it  required  to  prepare  this  planet  with  all  its 
wealth  of  fruits  and  vegetables  and  animal  life, 
for  the  abode  of  man,  is  not  known.  "It  is 
called  in  the  scriptures,"  says  Apostle  Orson 
Pratt, 

"Six  days;   but  we  do  not    know    the    meaning 
of  the  scriptural  term    'day.'      It    evidently    does 


MAN'S    RELATIONSHIP    TO    DEITY.  323 

not  mean  such  days  as  we  are  now  acquainted 
with — days  governed  by  the  rotation  of  the  earth 
on  its  axis,  and  by  the  shining  of  the  great 
central  luminary  of  our  solar  system.  A  day  of 
twenty-four  hours  is  not  the  kind  of  day  referred 
to  in  the  scriptural  account  of  the  creation;  the 
word  'day'  in  the  scriptures  seems  often  to  refer 
to  some  indefinite  period  of  time.  The  Lord, 
in  speaking  to  Adam  in  the  garden  says,  'In 
the  day  thou  eatest  thereof  thou  shalt  surely 
die;'  yet  he  did  not  die  within  twenty-four  hours 
after  he  had  eaten  the  forbidden  fruit;  but  he 
lived  to  be  almost  a  thousand  years  old,  from 
which  we  learn  that  the  word  'day'  in  this 
paragraph,  had  no  reference  to  days  of  the  same 
duration  as  ours.  Again  it  is  written,  in  the 
second  chapter  of  Genesis,  'In  the  day  that  he 
created  the  heavens  and  the  earth;'*  not  six 
days,  but  'in  the  day'  that  he  did  it,  incorpora- 
ting all  the  six  days  into  one,  and  calling  that 
period  'the  day'  that  he  created  the  heavens  and 
the  earth. f" 

As  a  further  evidence  that  "day"  as  used  in 
connection  with  the  acts  of  creation  does  not 
mean  a  period  of  duration  of  twenty-four  hours, 
it  may  be  mentioned  that  it  was  not  until  the 
period  called  the  fourth  day  that  the  sun  reflected 
his  light  upon  our  earth  and  ruled  the  day;  and 
divided  the  light  from  the  darkness,  giving 
us  the  day  and  night  regulated  by  the  rotation  of 


*  These  are  the  generations  of  the  heaven  and  of  the  earth  when 
they  were  created,  in  the  day  that  the  Lord  God  made  the  earth 
and  the  heavens.  Genesis  ii  :  4. 

f  Journal  of  Discourses,  Vol.  xiv  :  p.  234-5. 


324  THE   GOSPEL. 

the  earth  upon  its  axis;  so  that  the  preceding 
three  days  were  not  of  twenty- four  hours  dura- 
tion, but  certainly  referred  to  some  other  division 
of  time,  which  was  also,  doubtless,  employed 
throughout  in  speaking  of  these  acts  of  creation.* 
Moreover,  it  is  said  in  this  first  chapter  of 
Genesis, 

"In  the  beginning  God  created  the  heaven  and 
the  earth. 

"And  the  earth  was  without  form  and  void; 
and  darkness  was  upon  the  face  of  the  deep,  "f 

How  long  it  remained  in  that  condition    before 

*  Respecting  this  creation  of  the  sun  as  referred  to  in  the  above, 
Apostle  Orson  Pratt  has  made  some  remarks  at  once  ingenious  and 
instructive,  he  says : 

"  What  I  understand  by  the  formation  [creation]  of  these  celestial 
luminaries,  is  that  He  [God]  then  caused  them  to  shed  forth  their 
light  [that  is  upon  the  earth.]  I  cannot  suppose  that  it  would  take 
the  Lord  six  days  to  form  such  a  little  speck  of  a  world  as  ours,  and 
then  for  Him  on  the  fourth  to  form  a  globe  fourteen  hundred  thou- 
sand times  larger  than  the  earth.  This  does  not  look  consistent  to 
me.  If  it  took  six  days  to  form  a  small  world  like  ours,  we  might 
certainly  suppose  that  it  would  require  more  than  one  day  to  form 
the  sun,  which  contains  a  quantity  of  matter  sufficient  to  make 
some  three  hundred  and  fifty  four  thousand  worlds  like  this,  and 
whose  actual  size  or  magnitude  is  fourteen  thousand  times  larger 
than  our  globe ;  consequently  I  understand  by  the  formation  of  the 
sun  and  moon  and  stars,  and  setting  them  in  the  firmament  of  the 
heavens,  that  He  merely  suffered  their  light  to  shine  on  the  fourth 
day,  to  regulate  the  (  venings  and  mornings,  that  were  produced 
prior  to  that  time,  probably  by  some  other  cause.  The  Lord  wanted 
by  these  luminaries  to  divide  the  day  from  the  night,  and  he  set 
them  for  times  and  seasons  in  the  firmament  of  the  heavens." 
Journal  of  Discourses,  Vol.  xvi  :  pp.  316-7. 

f  Genesis  i :  1,2. 


MAN'S    RELATIONSHIP    TO    DEITY.  325 

the  Spirit  of  God  moved  upon  the  face  of  the 
waters,  or  the  six  great  periods  of  creation 
began,  it  would  be  impossible  to  say,  since  we 
have  no  data  in  revelation  to  go  upon;  but  the 
duration  was  doubtless  sufficient  to  allow  all  the 
myriads  of  years  claimed  by  geologists  as  neces- 
sary for  the  formation  of  our  planet.  Then  how 
long  those  periods  of  time  were  which  are  called 
"days"  in  the  Bilbe,  is  uncertain;  but  enough  is 
known  to  justify  us  in  the  belief  that  they  were 
great  periods  of  time,  in  which  the  successive 
acts  of  creation  occurred.  In  which  continents 
were  up-raised,  and  mountains  were  heaved  up 
by  volcanic  eruption,  exposed  to  warmth  and 
light  and  covered  with  vegetation,  and  animal 
life,  and  then  worn  away  by  the  combined  action 
of  the  atmosphere  and  rains,  much  of  their  mat- 
ter being  carried  back  to  old  ocean's  bed,  and 
settling  there  as  sediment,  forming  new  strata  of 
rocks,  occasionally  imbedding  vegetables  and 
animals  which  became  fossilized;  and  these 
strata,  being  afterwards  thrown  up  from  the 
bottom  of  the  ocean  are  exposed  to  view,  and 
from  what  he  there  finds,  the  geologist  conjec- 
tures at  the  condition  of  the  earth  and  forms  his 
judgment  as  to  what  animals  and  vegetation 
were  then  upon  it — there  was  time  for  all  this, 
let  it  be  performed  ever  so  slowly. 

While  the  Bible  account  of  the  creation  gives 
sufficient  margin  to  allow  all  the  time  claimed 
by  the  geologists  for  that  work,  let  their  claims 


326  THE      GOSPEL. 

be  ever  so  extravagant,  still  let  geologists  have 
some  modesty  about  them  and  admit — as  perforce 
they  must — that  they  do  not  know  that  the  same 
conditions  existed,  or  the  same  forces  operated 
in  those  long  ages  of  the  past  that  now  exist  and 
operate.  Hence  it  is  not  unlikely  that  changes 
resulting  in  the  advancement  of  the  earth's 
formation,  and  in  its  preparation  for  the  abode 
of  man  were  much  more  rapid  then  than  now. 
This  is  not  begging  the  question,  there  is  no 
need  of  that;  but  it  is  mentioned  in  passing,  as 
pointing  to  a  condition  of  things  not  unlikely  to 
have  existed. 

III. 

WHAT  is  most  perplexing  about  the  Bible  nar- 
rative of  this  work  of  creation  is  that  two 
accounts  are  given  of  it;  and  apparently  there  is 
an  irreconcilable  difference  between  them.  In 
the  first  chapter  of  Genesis  is  a  statement  of  the 
creation  in  respect  to  this  earth  and  the  heavens 
connected  with  it,  from  the  time  it  was  without 
form  and  void  until  it  was  a  fit  dwelling  place  for 
man:  or,  to  put  it  in  other  words,  the  account 
seems  to  reach  from  highly  attenuated  nebulae  to 
the  solid  earth  clothed  with  its  wealth  of  veget- 
able and  animal  life,  with  man  placed  upon  it  as 
the  crowning  excellence  of  the  Creator's  work. 
But  after  this  elaborate  account  of  the  creation 
contained  in  the  first  chapter  of  Genesis,  we  are 
startled  to  read  in  the  second  chapter  — 


MAN'S    RELATIONSHIP    TO    DEITY.  327 

"These  are  the  generations  of  the  heavens  and 
of  the  earth  when  they  were  created,  in  the  day 
that  the  Lord  God  made  the  earth  and  the 
heavens,  and  every  plant  of  the  field  before  it 
was  in  the  earth,  and  every  herb  of  the  field 
before  it  grew:  for  the  Lord  God  had  not  caused 
it  to  rain  upon  the  earth,  and  there  was  not  a  man 
to  till  the  ground.  " 

One  naturally  pauses  here  to  ask,  what  had 
become  of  the  grasses,  herbs,  and  trees  spoken 
of  in  the  first  chapter  of  Genesis?  what  of  the 
fishes  of  the  sea,  the  fowls  of  the  air,  the  beasts 
of  the  field?  what  of  man,  male  and  female,  of 
whose  creation  we  have  just  read?  and  of  the 
commandment  to  multiply  and  replenish  the 
earth?  Is  it  not  strange  that  after  reading  of 
the  creation  of  man  in  the  first  chapter  that  we 
should  be  told  in  the  second  that  there  was  not 
a  man  to  till  the  ground?  Proceeding  with  this 
second  account  of  creation  the  Bible  says: 

"But  there  went  up  a  mist  from  the  earth, 
and  watered  the  whole  face  of  the  ground.  And 
the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath 
of  life;  and  man  became  a  living  soul.  And  the 
Lord  God  planted  a  garden  eastward  in  Eden; 
and  there  he  put  the  man  whom  he  had  formed. 
And  out  of  the  ground  made  the  Lord  to  grow 
every  tree  that  is  pleasant  to  the  sight,  and  good 
for  food.  *  *  *  And  out  of  the  ground  the 
Lord  God  formed  every  beast  of  the  field,  and 
every  fowl  of  the  air;  and  brought  them  unto 
Adam  to  see  what  he  would  call  them:  and  what- 


328  THE      GOSPI.I  . 

soever    Adam  called  every  living    thing    that    was 
the  name  thereof." 

What  is  especially  difficult  in  this  second 
account  of  creation  is  that  it  reverses  the  order 
of  that  work  as  given  in  the  first.  The  first 
account  commences  with  the  formation  of  the 
earth  from  chaotic  matter  and  then  records  the 
various  steps  of  progress  in  succinct  and  natural 
order — the  same  order,  too,  that  science  insists 
upon — up  to  perfection:  the  second  begins  with 
an  account  of  the  creation  of  man,  the  planting 
of  a  garden  as  the  beginning  of  vegetable 
existence,  and  then  the  creation  of  the  fowls  of 
the  air  and  the  beasts  of  the  fields. 

The  writings  of  Moses  as  revealed  to  Joseph 
Smith,  in  December,  1830,  and  now  contained 
in  the  Pearl  of  Great  Price,  make  this  matter  of 
the  creation  of  man  still  more  emphatic  by 
saying: 

"And  I,  the  Lord  God,  formed  man  from  the 
dust  of  the  ground,  and  breathed  into  his  nostrils 
the  breath  of  life;  and  man  became  a  living  soul, 
the  first  flesli  upon  the  earth,  the  first  man  also." 

But  if  these  writings  of  Moses  make  emphatic 
the  apparent  contradiction  in  these  two  accounts 
of  creation,  they  also  furnish  the  key  by  which 
the  whole  matter  may  be  understood,  and,  as  I 
think,  explained.  After  giving  an  account  of 
the  creation,  much  as  it  is  contained  in  the  first 
chapter  of  Genesis,  it  is  then  stated — 

"And  behold    I  say    unto    you,     these    are  the 


MAN'S    RELATIONSHIP    TO    DEITY.  329 

generations  of  the  heaven  and  of  the  earth,  when 
they  were  created,  in  the  day  that  I,  the  Lord 
God,  made  the  heaven  and  the  earth,  and  every 
plant  of  the  field  before  it  was  in  the  earth,  and 
every  herb  of  the  field  before  it  grew.  For  I, 
the  Lord  God,  created  all  things,  of  which  I  have 
spoken,  spiritually,  before  they  were  naturally 
upon  the  face  of  the  earth.  For  I,  the  Lord 
God,  had  not  caused  it  to  rain  upon  the  face  of 
the  earth.  And  I,  the  Lord  God,  had  created  all 
the  children  of  men;  and  not  yet  a  man  to  till 
the  ground;  for  in  heaven  created  I  them;  and 
there  was  not  yet  flesh  upon  the  earth;  neither 
in  the  water,  neither  in  the  air;  but  I,  the  Lord 
God,  spake,  and  there  went  up  a  mist  from  the 
earth,  and  watered  the  whole  face  of  the  ground. 
And  I,  the  Lord  God,  formed  man  from  the  dust 
of  the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life;  and  man  became  a  living  soul, 
the  first  flesh  upon  the  earth,  the  first  man  also; 
nevertheless,  all  things  were  before  created,  but 
spiritually,  were  they  created  and  made  accord- 
ing to  my  word."* 

As  to  the  character  of  this  spiritual  creation 
nothing  is  known;  nothing,  so  far  as  I  know, 
has  been  revealed  in  relation  to  it.  Here  let 
me  say,  by  way  of  caution,  that  those  who  accept 
the  revelations  of  God  as  truth  need  not  be 
alarmed  or  worried  if  they  meet  with  things  in 
the  sacred  writings  that  they  cannot  explain  or 
understand,  as  in  the  case  of  this  spiritual  crea- 
tion of  the  heavens  and  the  earth  which  preceded 
the  natural,  or  what  we  regard  as  the  actual 

*  Pearl  of  (ireat  Price,  p.  6. 
12 


330  THE    GOSPEL. 

creation  of  the  earth.  In  this  and  in  all  cases  of 
like  character  we  claim  for  those  who  accept  the 
revelations  of  holy  writ  as  facts,  what  Professor 
Huxley  claims  for  those  who  build  up  theories 
on  their  conception  of  facts  in  nature,  viz — 
"There  is  a  wide  difference  between  the  thing 
you  cannot  explain  and  the  thing  which  upsets 
your  theory  altogether. "  This  idea  is  a  pendulum 
which  should  swing  just  as  high  for  the  believer 
in  revelation  as  for  the  scientist.  Not  that  there 
is  anything  wrong  with  revelation,  the  difficulty 
arises  from  our  inability  to  comprehend  it;  but 
when  increased  intelligence  shall  give  us  enlarged 
views  and  keener  powers  of  penetration,  we  shall 
then  find  that  the  revelations  of  God  are  in  strict 
accord  with  the  facts  in  the  case,  and  perfectly 
simple  however  incomprehensible  they  may  have 
seemed  to  us  in  the  day  when  we  saw  as  through 
a  glass  darkly.  But  this  is  a  digression. 

Though  we  cannot  understand  the  nature  of 
this  spiritual  creation,  yet  to  learn  that  the  first 
account  of  the  .creation  in  the  Bible  is  of  a 
spiritual  creation  and  the  second  of  an  actual  or 
natural  one,  gives  some  comfort,  from  the  fact 
that  it  does  away  with  all  charges  of  inconsist- 
ency or  contradiction  between  the  two  accounts. 
For  since  they  are  descriptions  of  two  different 
things  instead  of  one  thing,  there  is  nothing  in 
the  law  of  consistency  requiring  the  accounts]  of 
different  events  to  be  alike. 

In  these  articles,   however,    what    turns    out    to 


MAN'S    RELATIONSHIP    TO    DEITY.  331 

be  an  account  of  the  spiritual  creation  of  the 
earth  has  been  spoken  of  and  treated  as  the 
natural  or  actual  creation.*  It  has  been  treated 
so  purposely,  because  I  believe  the  natural  in 
the  order  of  its  creation  and  development  cor- 
responds with  the  creation  and  development  of  the 
spiritual.  Furthermore,  I  believe  the  account  in 
the  first  chapter  of  Genesis  could  be  safely 
accepted  as  the  announcement  of  the  general 
plan  of  creation,  not  only  of  our  planet  but  of  all 
worlds;  and  in  it  will  be  found  ample  scope  for 
the  belief  that  the  earth  came  into  existence  by 
the  accretion  of  nubulous  matter;  that  it  took 
thousands  of  years,  yea,  millions,  perhaps,  for 
the  condensation  and  solidification  of  that 
matter;  granting  as  long  periods  as  geologists 
may  demand  for  the  formation  of  the  earth's 
curst;  that  then  followed  the  changes  which 
were  wrought  during  the  six  great  periods  named 
in  Genesis;  beginning  with  the  production  of 
light,  and  ending  with  placing  man  upon  the  com- 
pleted planet  as  its  lord  and  sovereign  under  God. 
The  careful  reader  of  this  paper  will  say,  how- 
ever, that  the  statements  in  the  last  paragraph 
permit  all  the  old  difficulties  to  surge  back  upon 


*  I  do  not  wish  in  making  this  distinction  between  the  spiritual 
and  natural  creation,  and  in  using  the  word  "actual"  to  be  under- 
stood as  implying  that  the  spiritual  creation  was  not  an  actual  crea- 
tion. It  may  have  been  just  as  tangible  and  actual  as  the  creation 
on  which  we  walk.  I  only  use  the  expression  to  make  a  distinction 
between  the  natural  and  spiritual  crea  ions. 


332  THE    GOSPEL. 

us;  all  the  old  apparent  inconsistencies  between 
the  first  and  second  accounts  of  creation  in 
Genesis  remain  unreconciled.  For  if  the  natural 
creation  of  our  planet  corresponded  to  the  spiri- 
tual creation  of  it,  the  spiritual  standing  in  the 
same  relationship  to  the  natural  as  the  well 
devised  plan  of  the  architect  does  to  the  actual 
erection  of  a  building — then  the  account  given 
of  the  spiritual  creation  of  our  earth  may  as  well 
be  regarded  as  the  account  of  the  actual 
creation  of  it  also.  But  this  leaves  all  the  diffi- 
culties between  the  two  accounts  of  creation  in  the 
Bible  untouched,  and  we  must  look  to  other  facts 
than  those  )'et  considered  if  we  would  see  them 
removed. 

The  Prophet  Joseph  Smith  is  credited  with 
having  said  that  our  planet  was  made  up  of  the 
fragments  of  a  planet  which  previously  existed; 
some  mighty  convulsions  disrupted  that  creation 
and  made  it  desolate.  Both  its  animal  and 
vegetable  life  forms  were  destroyed.  And  when 
those  convulsions  ceased,  and  the  rent  earth  was 
again  consolidated,  and  it  became  desirable  to 
replenish  it,  the  work  was  begun  by  making  a 
mist  to  rise  that  it  might  descend  in  gentle  rain 
upon  the  barren  earth,  that  it  might  again  be 
fruitful.  Then  came  one  of  the  sons  of  God*  to 


*  Lest  any  one  should  doubt  that  Adam  was  one  of  the  sons  of 
God,  I  call  attention  to  the  verse  of  Luke,  iii  chapter,  where  in 
tracing  the  genealogy  of  Jesus  back  to  Adam,  and  coming  toCainan 
it  goes  on  to  say  that  "he  (Cainan)  was  the  son  of  Enos.which  was  the 
son  of  Seth,  which  was  the  son  of  Adam,  which  was  the  son  of  God." 


MAN'S    RELATIONSHIP     TO    DEITY.  333 

the  earth — Adam.  A  garden  was  planted  in  Eden 
and  the  man  placed  in  it,  and  there  the  Lord 
brought  to  him  every  beast  of  the  field  and  every 
fowl  of  the  air,  and  Adam  gave  names  to  them 
all.  Afterwards  was  brought  to  Adam  his  wife, 
whom,  since  she  was  derived  from  man,  he  named 
wo-man;  and  she  became  his  help-mate,  his  com- 
panion and  the  mother  of  his  children.  In  this 
nothing  is  hinted  at  about  man  being  made  from 
the  dust,  and  woman  manufactured  from  a  rib,  a 
story  which  has  been  a  cause  of  much  perplexity 
to  religious  people,  and  a  source  of  much  impious 
merriment  to  reckless  unbelievers.  We  are 
informed  that  the  Lord  God  made  every  plant  of 
the  field  before  it  was  in  the  earth,  and  every 
herb  before  it  grew*  on  our  planet.  As  vegeta- 
tion was  created  or  made  to  grow  upon  some 
older  earth,  and  the  seeds  thereof  or  the  plants 
themselves  were  brought  to  our  earth  and  made 
to  grow,  so  likewise  man  and  his  help-meet  were 
brought  from  some  other  world  to  our  own,  to 
people  it  with  their  children.  And  though  it  is 
said  that  the  "Lord  God  formed  man  of  the  dust 
of  the  ground" — it  by  no  means  follows  that  he 
was  "formed"  as  one  might  form  a  brick,  or  from 
the  dust  of  this  earth.  We  are  all  "formed"  of 
the  dust  of  the  ground,  though  instead  of  being 
moulded  as  a  brick  we  are  brought  forth  by  the 
natural  laws  of  procreation;  so  also  was  Adam 


*  Genesis  ii:  4,  5. 


334  THE    GOSPEL. 

and  his  wife  in  some  older  world.  And  as  for 
the  story  of  the  rib,  under  it  I  believe  the 
mystery  of  procreation  is  hidden. 

Of  the  things  I  have  spoken,  this  is  the  sum: 
There  was  a  planet  created  on  the  plan  of  the 
spiritual  creation  described  in  the  first  chapter  of 
Genesis;  beginning  with  the  condensation  of 
nubulous  matter  to  a  "fire  ball,"  then  the  cool- 
ing of  the  surface  and  thickening  of  the  earth's 
crust,  and  the  envelopment  of  it  in  water;  then 
came  light,  and  by  internal  eruptions  portions  of 
land  were  thrown  above  the  surface  of  the  water 

-"the  dry  land  appeared;"  then  came  the 
simpler  forms  of  vegetation;  then  the  sunlight 
visited  the  earth,  and  doubtless  higher  forms  of 
vegetation,  fruit-trees  and  flowers  and  grains 
were  brought  forth;  then  came  the  creatures  that 
abound  in  the  ocean,  that  fly  in  the  air,  and  the 
beasts  of  the  earth.  Not  by  the  process  of  evolu- 
tion, but  by  the  various  species  suitable  to  the 
condition  of  the  earth's  development  being 
brought  from  some  other  and  older  sphere,  with 
power  to  propagate  their  kind,  until  the  changed 
conditions  of  the  earth  became  unfavorable  to 
them,  when  they  became  extinct  and  were 
replaced  by  other  species  of  a  higher  type. 
Then  came  the  mighty  convulsions  which,  for 
some  cause  or  other,  and  doubtless  for  some 
wise  purpose,  disrupted  that  planet;  and  when 
from  its  fragments  a  new  world — our  present 
planet — was  brought  into  existence,  it  was  made 


MAN'S    RELATIONSHIP     TO    DEITY.  335 

the  abode  of  man,  as  described  in  the  second 
account  of  the  creation  in  Genesis,  which  begins 
by  placing  man  upon  the  earth,  and  then  the 
inferior  animals. 

Accepting  this  statement  of  Joseph  Smith 
relative  to  our  planet  in  its  present  state  being 
created  or  formed  from  the  fragments  of  a  planet 
which  previously  existed,  one  may  readily  under- 
stand how  the  supposed  differences  between 
scientists  and  believers  in  revelation  have  arisen. 
Scientists  have  been  talking  of  the  earth's  strata 
that  were  formed  in  a  previously  existing  planet; 
they  have  considered  the  fossilized  flora  and 
fauna  imbedded  in  those  strata,  and  have  specu 
lated  as  to  the  probable  lapse  of  time  since 
those  animal  and  vegetable  forms  of  life  existed; 
and  have  generally  concluded  that  the  age  is  so 
far  remote  that  there  is  no  possible  chance  of 
harmonizing  it  with  the  account  of  the  creation 
as  given  in  the  Bible.  Believers  in  the  Bible, 
on  the  other  hand,  have  generally  taken  it  for 
granted  that  the  account  of  the  creation  in  the 
sacred  record,  would  give  to  the  earth  no  greater 
antiquity  than  six  thousand  years;  and  have  held 
that  within  that  period  the  universe  was  created 
out  of  nothing  by  the  volition  of  Deity — an  idea 
so  palpably  absurd  that  intelligence,  despite  all 
church  authority  to  the  contrary,  everywhere 
rejects  it. 

The  theory  set  forth  in  this  writing  that  before 
Adam  was  paced    upon    this    earth    to    people  it 


336  THE    GOSPEL. 

with  his  offspring,  the  matter  of  which  it  is  com- 
posed existed  in  another  panet,  which  by  some 
mighty  convulsions  was  broken  up,  and  from  its 
ruins  was  formed  our  present  earth,  at  once 
affords  a  means  of  harmonizing  those  facts 
established  by  the  researches  of  men  and  the  facts 
of  revelation.  If  scientists  shall  claim  that  myriads 
of  years  or  of  centuries  must  have  been  necessary 
to  form  the  earth's  crust,  it  may  be  allowed  by  the 
believers  in  revelation,  for  there  is  nothing  that 
would  contradict  that  idea  in  the  revelations  of 
God  on  the  subject.  If  scientists  shall  claim 
that  the  fossilized  remains  in  the  different  strata 
of  the  earth's  crust  reveal  the  fact  that  in  the 
earlier  periods  of  the  earth's  existence  only  the 
simpler  forms  of  vegetation  and  animal  life  are 
to  be  found,  both  forms  of  life  becoming  more 
complex  and  of  higher  type  as  the  earth  becomes 
older,  until  it  is  crowned  with  the  presence  of 
man — all  that  may  be  allowed.  But  that  this 
gradation  of  animal  and  vegetable  life  owes  its 
existence  to  the  processs  of  evolution  is  denied. 
As  before  explained,  the  claims  of  evolution 
are  contrary  to  all  experience  so  far  as  man's 
knowledge  extends.  The  great  law  of  nature  is 
that  every  plant,  herb,  fish,  fowl,  beast  and  man 
produces  his  kind;  and  though  there  may  be 
slight  variations  from  that  law,  those  varia- 
tions soon  run  out  either  by  reverting  to  the 
original  stock,  or  else  by  becoming  incapable  of 
producing  offspring, and  thus  become  extinct.* 


MAN'S    RELATIONSHIP    TO    DEITY.  337 

Furthermore,  since  we  have  learned  that  God 
made  "every  plant  of  the  field  before  it  was  in 
the  earth,  and  every  herb  before  it  grew"  (/.  e.  in 
our  earth),  the  gradation  of  life  forms  which  the 
naturalists  discover  in  the  various^  strata  of  the 
earth's  crust  may  reasonably  be  accounted  for 


*  Since  beginning  this  writing  I  have  found  some  remarks  on  the 
subject  of  evolution  by  the  late  President  John  Taylor,  which  can- 
not fail  to  be  of  interest  to  the  student  of  the  subject :  "  The  Animal 
and  vegetable  creations  are  governed  by  certain  laws,  and  are  com- 
posed ol  certain  elements  peculiar  to  themselves.  This  applies  to 
man,  to  beasts,  fowls,  fish  and  creeping  things,  to  the  insects  and 
to  all  animated  nature  ;  each  one  possessing  its  own  distinctive 
features ;  each  requiring  a  specific  sustenance,  each  having  an 
organism  and  faculties  governed  by  prescribed  laws  to  perpetuate, 
its  own  kind.  *  *  *  These  principles  do  not  change, 

as  represented  by  evolutionists  of  the  Darwinian  school,  but  the 
primitive  organisms  of  all  living  beings  exist  in  the  same  form  as 
when  they  first  received  their  impress  from  their  Maker.  There 
are,  indeed,  some  very  slight  exceptions,  for  instance,  the  ass  may 
mix  with  the  mare  and  produce  the  mule;  but  there  it  ends;  the 
violation  of  the  laws  of  procreation  receives  a  check,  and  its  oper- 
ations can  go  no  further.  Similar  compounds  may  possibly  be  made 
by  experimentalists  in  the  vegetable  and  mineral  kingdoms,  but 
the  original  elements  remain  the  same.  Yet  this  is  not  the  normal 
but  an  abnoimal  condition  with  them,  as  with  animals,  birds,  etc., 
and  if  we  take  man  he  is  said  to  have  been  made  in  the  image  of 
God,  for  the  simple  reason  that  he  is  the  son  of  God  ;  and  being  His 
son,  he  is,  of  course,  his  off-spring,  an  emanation  from  God,  in  whose 
likeness  we  are  told  he  is  made.  He  did  not  originate  from  a 
chaotic  mass  of  matter,  moving  or  inert,  but  came  forth  possessing, 
in  an  embryotic  state,  all  the  faculties  and  powers  of  a  God.  And 
when  he  shall  be  perfected,  and  have  progressed  to  maturity  he 
will  be  like  his  father — a  God,  being  indeed  his  offspring.  As  the 
horse,  the  ox,  the  sheep  and  every  living  creature,  including  man, 
propagates  its  own  species  and  perpetuates  its  own  kind,  so  does 
God  perpetuate  His. — Mediation  and  Atonement,  pp.  164,  165. 


338  THE    GOSl'KI.. 

aside  from  the  theory  of  evolution — viz.,  by  the 
animal  and  vegetable  life  forms  of  some  older 
earth  being  brought  to  our  own;  different  species 
being  transplanted  as  changed  conditions  in  the 
soil  and  atmosphere  and  temperature  of  our  earth 
rendered  it  favorable  to  their  production,  the 
older  species  becoming  extinct  as  the  changed  con- 
ditions of  the  earth  became  unfavorable  to  them. 
Then  too,  the  theory  advanced  in  this  writing 
gives  ample  room  for  the  reconciliation  of 
another  serious  difficulty  between  the  scientist 
and  the  believer  in  revelation.  To  the  latter 
Adam  is  the  first  man;  the  former  maintains  that 
there  are  evidences  which  prove  the  earth  to  have 
been  inhabited  before  Adam's  time.  Whether  or 
not  the  planet  which  existed  previous  to  our  own, 
and  out  of  the  ruins  of  which  our  own  was 
organized  was  inhabited  by  man  as  well  as  by 
vegetation  and  animals,  I  cannot  say;  all 
remarks  on  this  subject  would  be  conjecture 
merely.  But  if  the  researches  of  scientists  prove 
beyond  all  question  that  there  were  pre-Adamic 
races,  then  doubtless  they  were  inhabitants  of 
that  world  which  was  destroyed,  but  the  evidence 
of  their  existence  as  well  as  the  evidence  of  the 
existence  of  animals  and  vegetation  was  preserved 
in  the  re-creation  of  that  planet  to  form  this 
earth.  Though,  in  this  connection,  I  must  say 
that  so  far  as  I  have  examined  the  works  of 
those  who  treat  on  the  subject  of  pre-historic 
man,  or  pre-Adamic  races,  they  have  hung  the 


MAN'S    RELATIONSHIP    TO    DEITY.  339 

heaviest  weights  on  the  slenderest  of  threads;  and 
I  am  inclined  to  the  opinion  that  Adam  was  the 
progenitor  of  all  races  of  men  whose  remain  have 
yet  been  found. 

So  much  then  for  the  different  theories  as  to 
the  origin  of  things  pertaining  to  our  earth;  as 
to  the  beginning  of  the  universe,  that  is  beyond 
the  scope  of  this  inquiry,  and  may  be  dismissed 
by  saying  that  it  had  no  beginning.  We  con- 
clude this  part  by  quoting  one  of  our  hymns:* 

If  you  could  hie  to  Kolob,| 

In  the  twinkling  of  an  eye, 
And  then  continue  onward, 

With  the  same  speed  to  fly, 

D'ye  think  that  you  could  ever, 

Through  all  eternity, 
Find  out  the  generation 

Where  Gods  began  to  be? 

Or  see  the  grand  beginning, 

Where  space  did  not  extend  ? 
Or  view  the  last  creation, 

Where  Gods  and  matter  end? 

Methinks  the  Spirit  whispers — 
No  man  has  found  "pure  space," 

Nor  seen  the  outside  curtains 
Where  nothing  has  a  place. 

The  works  of  God  continue, 

And  worlds  and  lives  abound  ; 
Improvement  and  progression 

Have  one  eternal  round. 


*L  D.  S.  Hymn  Book,  252,  17  ed. 

f  A  planet  near  the  residence  of  God.— Book  of  Abraham,  Pearl 
of  Great  Price,  p.  30. 


340  THE      GOSPEL. 

IV. 

I  think  it  must  be  evident  to  all  who  have 
looked  upon  the  dead,  that  man  is  a  dual  being. 
Who  that  has  stood  by  the  bier  of  a  friend, 
a  parent,  child  or  wife,  and  looked  upon  the  life- 
less form  stretched  upon  it,  but  has  felt  that  the 
being  he  loved  has  departed,  that  he  is  looking 
upon  the  casket  merely  that  contained  the  jewel 
—  the  spirit.  This  truth  forced  upon  man's 
consciousness  in  the  presence  of  the  dead  is  also 
sustained  by  the  word  of  God,  in  which  it  is  said 
—speaking  of  that  mysterious  change  to  which 
all  flesh  is  subject,  and  which  man  calls  death— 
"Then  shall  the  dust  return  to  the  earth  as  it 
was;  and  the  spirit  shall  return  to  God  who  gave  it.* 

It  is  my  purpose  to  show  in  this  writing,  that 
this  spirit  of  man  existed  before  it  was  united 
with  the  body,  that  it  is  an  emanation  from 
Deity,  and  hence  the  relationship  of  Fatherhood 
on  the  part  of  God,  and  sonship  on  the  part  of 
man.  It  is  written  by  the  Apostle  Paul  that, 
"God  who  at  sundry  times  and  in  divers  manners 
spake  in  times  past  unto  the  fathers,  by  the 
prophets,  hath  in  these  last  days  spoken  unto  us 
by  His  Son,  whom  he  hath  appointed  heir  of 
all  things,  by  whom  also  he  made  the  worlds.^  The 
palpable  meaning  of  this  passage  is  that  God 
employed  the  spirit  of  Jesus  Christ  in  creating 
worlds — not  one  world  only,  but  doubtless  many. 


*  Ecclesiastes  xii  :  7      f  Hebrews  i  :  1,2. 


MAN'S    RELATIONSHIP    TO    DEITY.  341 

And  if  it  was  the  spirit  of  Jesus  which  acted  as 
God's  agent  in  the  creation  of  the  worlds,  there 
can  be  no  doubt  as  to  the  spirit  of  Jesus  having 
an  existence  before  it  was  tabernacled  in  the 
body  born  of  the  virgin  Mary. 

Nor  is  the  above  passage  of  scripture  the  only 
one  which  sustains  the  fact  of  the  existence  of 
the  spirit  of  Jesus  Christ  previous  to  its  union 
with  the  body.  There  are  many  expressions 
which  fell  from  the  lips  of  our  Lord  himself  that 
prove  the  fact.  When  some  of  his  disciples 
murmured  at  certain  doctrines  he  had  been  teach- 
ing them,  he  exclaims — "Doth  this  offend  you? 
what  and  if  ye  shall  see  the  Son  of  Man  ascend 
up  where  he  was  before?"* — doubtless  referring 
to  the  place  he  occupied  in  the  mansions  of  his 
Father  before  the  creation  of  the  earth. 

Again,  just  previous  to  his  betrayal,  in  his 
prayer  in  Gethsemane,  he  said  to  his  Father,  "I 
have  glorified  thee  on  the  earth,  I  have  finished 
the  work  which  thou  gavest  me  to  do.  And 
now,  O  Father,  glorify  thou  me  with  thine  own 
self,  even  with  the  glory  which  I  had  with  thee 
before  the  world  was."^  No  more  direct  allusion 
to  his  pre-existence  could  be  given  than  this; 
and  from  it  we  learn  that  such  existence  extended 
back  to  a  period  previous  to  the  creation  of  the 
earth  we  inhabit. 

To~all  appearances  Jesus  was  as  other    men    in 


*.Johu  vi  :  61,  62.     f  John,  xvii. 


342  THE    GOSPEL. 

his  physical  organism.  He  was  born  of  woman; 
nourished  in  the  same  manner  and  with  the  same 
food;  subject  to  heat  and  cold,  hunger  and  thirst 
and  weariness.  He  was  pre-eminently  the  man 
of  sorrows,  and  more  than  other  men  subject  to 
pain.  In  short  he  possessed  all  the  organs, 
dimensions,  passions  and  attributes  of  man;  but 
in  him  the  passions  were  refined  and  so  nicely 
checked  and  balanced,  and  the  attributes  so 
developed  and  made  subject  to  the  will  divine 
that  he  was  a  perfect  man — a  God!  So  nearly 
did  he  resemble  other  men  that  his  countrymen, 
and  especially  his  neighbors,  failed  to  recognize 
God  in  him.  And  when  he  began  his  mission 
among  them  they  said:  "Whence  hath  this  man 
this  wisdom,  and  these  mighty  works?  Is  not 
this  the  carpenter's  son?  is  not  his  mother  called 
Mary?  and  his  brethren,  James  and  Joses,  and 
Simon,  and  Judas?  And  his  sisters  are  they  not 
all  with  us?  Whence  then  hath  this  man  all 
these  things?  And  he  did  not  many  mighty 
works  there  because  of  their  unbelief."* 

We  may  now  turn  our  attention  to  the  more 
immediate  object  of  this  writing — the  relationship 
between  man  and  Deity. 

An  important  inference  may  be  reasonably 
based  upon  this  similarity  between  the  Son  of 
God  and  other  men,  viz:  that  if  the  spirit  which 
inhabited  the  body  of  Jesus  had  an  existence 


*Matt.  xiii,  64-58. 


MAN'S    RELATIONSHIP     TO    DEITY.  343 

before  it  dwelt  in  the  flesh,  is  it  not  possible, 
and,  rather  is  it  not  probable,  that  the  spirits  of 
other  men,  or  of  all  men,  also  existed  before 
they  were  born  into  the  world?  Since  Jesus  was 
so  much  like  his  brethren  in  the  many  respects 
noted,  it  requires  no  great  effort  to  believe  that 
they  resemble  him  in  this  particular  matter  of 
the  pre-existence  of  their  spirits. 

The  question,  however,  rests  upon  stronger 
grounds  than  mere  inference.  The  Lord  said  to 
Job: 

"Where  wast  thou  when  I  laid  the  foundation 
of  the  earth?  declare  if  thou  hast  understanding. 
*  *  *  Who  laid  the  cornerstone  thereof,  when 
the  morning  stars  sang  together  and  all  the  Sons 
of  God  shouted  for  joy?"* 

From  this  scripture  one  thing  is  certainly  evi- 
dent, viz:  that  before  the  creation  of  this  earth — 
before  the  foundation  was  laid  or  the  measuring 
line  stretched  upon  it,  there  were  "Sons  of  God" 
in  existence;  and  they  shouted  for  joy;  perhaps 
it  was  at  the  prospect  of  the  creation  of  the 
earth  we  inhabit  that  they  shouted.  And  since 
it  was  the  spirit  of  Jesus  Christ  under  the  direc- 
tion of  God  the  Father  which  created  the  worlds, 
it  is  but  reasonable  to  suppose  that  he  was 
present  on  that  occasion,  and  may  not  they  have 
been  where  the  spirit  of  Job  was  also? 

This  doctrine    of    the    pre-existence    of    spirits 


*  Job  xxxviii,  2-7. 


344  THE   GOSPEL. 

makes  another  scripture  clear:  "Before  I  formed 
thee  in  the  belly  I  knew  thee,"  said  the  Lord  to 
Jeremiah;  "and  before  thou  earnest  forth  out  of 
the  womb  I  sanctified  thee,  and  I  ordained  thee 
to  be  a  prophet  unto  the  nations."*  It  was  the 
spirit  of  Jeremiah  which  the  Lord  knew;  which, 
in  common  with  the  spirit  of  Jesus,  of  Job,  of 
Adam,  and,  in  short,  of  all  men,|  dwelt  in  the 
presence  of  God;  and  as  the  spirit  of  Jeremiah 
possessed  those  peculiar  characteristics  which 
are  favorable  to  the  exercise  of  prophetic  powers, 
the  Lord  foreordained  him  to  be  a  prophet  unto 
the  nations. 

In  the  revelations  which  the  Lord  gave  to 
Abraham  it  is  said: 

"Now  the  Lord  had  shown  unto  me,  Abraham, 
the  intelligences  that  were  organized  before  the 
world  was;  and  among  these  were  many  of  the 
noble  and  great  ones;  and  God  saw  that  these 
were  good;  and  he  said,  these  I  will  make  my 
rulers;  for  he  stood  among  those  that  were 
spirits,  and  he  saw  that  they  were  good;  and  he 
said  unto  me,  Abraham,  thou  art  one  of  them, 
thou  wast  chosen  before  thou  wast  born.  "J 

This  scripture  not  only  proves  the  pre-existence 
of  the  spirits  of  men,  but  gives  us  to  understand 
that  some  were  more  highly  developed  than 


*  Jeremiah  i,  5. 

f  At  the  first  organization  in  heaven  we  were  all  present,  and 
saw  the  Savior  chosen  and  appointed  and  the  plan  of  salvation 
made,  and  we  sanctioned  it. — Joseph  Smith. 

%  Pearl  of  Great  Price,  p.  32. 


MAN'S    RELATIONSHIP    TO    DEITY.  345 

others,  were  more  noble,  and  hence  set  apart  for 
special  labors,  some  to  be  rulers;  others,  as  in 
the  case  of  Jeremiah,  to  be  prophets,  each  one 
in  the  mighty  multitude  being  assigned  to  the 
particular  sphere,  and  given  to  the  particular 
privileges  that  his  state  of  development  and 
degree  of  faithfulness  entitled  him  to  receive. 

From  the  scriptures  we  learn  that  at  one  time 
there  was  war  in  heaven: 

"And  there  was  war    in    heaven:     Michael  and 

his  angels  fought,    and    the    dragon    fought  and 

his  angels.      *     *     *     And  the  great  dragon  was 

cast  out,    that  old    serpent    called    the    Devil  and 

Satan,  which  deceiveth  the  whole    world;   he  was 

cast  out  into  the  earth,  and  his  angels  were  cast 
out  with  him.  "* 

To  this  also  agrees  the  testimony  of  Jude: 

"And  the  angels  who  kept  not  their  first  estate 
but  left  their  own  habitation,  he  hath  reserved 
in  everlasting  chains  under  darkness  unto  the 
judgment  of  the  great  day.  "f 

I  have  called  attention  to  those  passages  to 
prove  that  there  were  some  spirits  who  dwelt 
with  God,  so  wicked  and  rebellious,  that  the)' 
had  to  be  cast  out  of  heaven,  and  became  the 
devil  and  his  angels;  as  well  as  some  who  had 
developed  such  nobility  of  character,  that  God 
had  set  them  apart  or  ordained  them  to  be  his 
rulers.  Between  these  two  extremes  of  good  and 
bad,  obedient  and  rebellious  were,  I  doubt  not, 


*Rev.  xii.     f  Jude  fi. 
18 


BANCROFT 

LIRRARY 


.'>4(J  THE  GOSPEL. 

all  degrees  of  faithfulness  and  nobility  of  con- 
duct; and  I  hazard  the  opinion  that  the  amount 
and  kind  of  development  in  that  pre-existent 
state  influences  the  character  in  this  life,  and 
brings  within  reach  privileges  and  blessings 
commensurate  with  their  faithfulness  in  the 
spirit  world.  Yet,  I  would  not  be  understood  as 
holding  the  opinion  that  those  born  to  wealth 
and  ease,  whose  lives  appear  to  be  an  unbroken 
round  of  pleasure  and  happiness,  must  therefore 
have  been  spirits  in  their  first  estate  that  were 
very  highly  developed  in  refinement,  and  very 
valiant  for  God  and  his  Christ.  Regarding  this 
present  state  of  existence,  where  as  a  sphere  man 
is  sent  to  obtain  an  experience  and  further 
develop  the  intelligence  within  him,  and  obtain 
a  knowledge  of  good  and  evil,  from  seeing  them 
in  contrast  and  contact  with  each  other — I  hold 
that  that  condition  in  life  which  is  calculated  to 
give  the  widest  experience  to  man,  is  the  one 
most  to  be  desired,  and  he  who  obtains  it  is  the 
most  favored  of  God. 

One  step  more  in  this  digression  in  order  that 
I  may  state  further  that  I  believe  it  consistent 
with  right  reason  to  say  that  some  of  the  lowliest 
walks  in  life,  the  paths  which  lead  into]  the 
deepest  valleys  of  sorrow  and  up  the  most  rugged 
steeps  of  adversity,  are  the  ones  which,  if  a  man 
travel  in,  will  best  accomplish  the  object  of  his 
existence  in  this  world.  The  stream  that  leaps 
over  cliffs  of  rocks,  thence  goes  tumbling  down 


MAN'S    RELATIONSHIP    TO    DEITY.  347 

through  some  canyon's  rugged  defile,  then 
divides  into  babbling  brooks,  now  coquetting 
with  the  sunbeams  or  dancing  in  the  sheen  of 
the  moon,  then  stealing  into  the  shade  as  it 
meanders  through  the  meadows,  and  then 
quickening  its  speed  makes  a  final  rush  down  a 
rocky  declivity  into  the  ocean — keeps  its  waters 
pure;  while  the  stagnant  pool  is  overgrown  with 
sedges;  is  a  place  for  toads  to  knot  and  gender 
in;  breeds  miasmata  and  infests  the  air  with 
disease  germs;  its  water  is  impure  and  it  is  alto- 
gether unlovely  and  undesirable.  So  it  is  with 
the  life  of  man.  The  conditions  which  place 
men  where  they  may  always  walk  on  the 
unbroken  plain  of  prosperity  and  seek  for  noth- 
ing but  their  own  pleasure,  are  not  the  best 
within  the  gift  of  God.  For  in  such  circum- 
stances men  soon  drop  into  a  position  analogous 
to  the  stagnant  pool;  while  those  who  have  to 
contend  with  difficulties,  brave  dangers,  endure 
disappointments,  struggle  with  sorrows,  eat  the 
bread  of  adversity  and  drink  the  water  of  afflic- 
tion, develop  a  moral  and  spiritual  strength, 
together  with  a  purity  of  life  and  character, 
unknown  to  the  heirs  of  ease,  and  wealth,  and 
pleasure.  With  the  English  bard,  therefore,  I 
believe 

Sweet  are  the  uses  of  adversity  ! 

And  with  the  Scotch  poet  I  would  say  that  those 
events,  usually  regarded  as  misfortunes, 


348  THE    GOSPEL. 

Give  the  wit  of  age  to  youth: 

They  let  us  ken  oursel': 
They  make  us  see  the  naked  truth, 

The  real  guid  and  ill. 

Thou  losses  and  crosses 

Be  lessons  right  severe, 
There's  wit  there,  ye'll  get  there, 

Ye'll  find  nae  other  where. 

What  the  mountain  gorge,  the  beatling  crags, 
and  steep  declivities  are  to  the  stream — enabling 
it  to  dash  on  in  its  course  and  by  its  very  motion 
purify  itself — so  are  what  we  usually  denominate 
adverse  circumstances  to  the  life  of  man — they  are 
the  means  of  development  and  of  purification  only 
—the  pathway  of  fiery  trials  is  the  one  ordained  of 
God  for  his  favored  sons. 

In  proof  of  this  I  direct  you  to  the  lives  of  the 
saints  and  the  prophets;  but  above  all  to  the  life 
of  the  Son  of  God  himself!  The  life  of  the 
Prophet  Joseph  Smith  is  an  illustration  second 
only  to  that  of  Messiah.  He  was  wont  to  say: 

"I  have  waded  in  tribulation  lip-deep;  but 
every  wave  of  adversity  which  has  struck  me, 
has  only  wafted  me  that  much  nearer  to  Deity. " 

"Envy  and  the  wrath  of  man  have  been  my 
common  lot  all  the  days  of  my  life;  and  for  what 
cause  it  seems  mysterious,  unless  I  was  ordained 
from  before  the  foundation  of  the  world  for  some 
good  end,  or  bad,  as  you  may  choose  to  call  it. 
*  *  It  all  has  become  as  second  nature  to 
me,  and  I  feel  like  Paul,  to  glory  in  tribulation, 
for  to  this  day  has  the  God  of  my  fathers 
delivered  me  out  of  them  all." 


MAN'S    RELATIONSHIP    TO    DEITY.  349 

The  Lord,  while  the  prophet  was  a  prisoner  in 
Liberty  Jail,  said  to  him: 

"If  thou  art  called  to  pass  through  tribulation; 
if  thou  art  in  perils  among  false  brethren;  if 
thou  art  in  perils  among  robbers;  if  thou  art  in 
perils  by  land  or  by  sea;  if  thou  art  accused 
with  all  manner  of  false  accusations;  if  thine 
enemies  fall  upon  thee;  if  they  tear  thee  from 
the  society  of  thy  father  and  thy  mother,  and 
brethren  and  sisters;  and  if  with  a  drawn  sword 
thine  eneimes  tear  thee  from  the  bosom  of  thy 
wife  and  of  thine  offspring  *  *  *  And  if 
thou  shouldst  be  cast  into  the  pit,  or  into  the 
hands  of  murderers,  and  sentence  of  death  be 
passed  upon  thee;  if  thou  be  cast  into  the  deep; 
if  the  billowing  surge  conspire  against  thee;  if 
fierce  winds  become  thine  enemy;  if  the  heavens 
gather  blackness,  and  all  the  elements  combine 
to  hedge  up  the  way;  and  above  all,  if  the  very 
jaws  of  hell  shall  gape  open  the  mouth  wide  after 
thee,  know  thou,  my  son,  that  all  these  things 
shall  give  thee  experience,  and  shall  be  for  thy 
good.  The  Son  of  Man  hath  descended  below 
them  all;  art  thou  greater  than  he?  Therefore 
hold  on  thy  way,  and  the  priesthood  shall  remain 
with  thee,  for  their  [the  wicked]  bounds  are  set, 
they  cannot  pass.  Thy  days  are  known,  and  thy 
years  shall  not  be  numbered  less;  therefore,  fear 
not  what  man  can  do,  for  God  shall  be  with  you 
for  ever  and  ever."* 

If  all  this  affliction  was  for  the  "good"  of  one 
of  the  most  favored  of  God's  sons,  is  it  not  a 


Doc.  and  Cov..  Sec  cxxii. 


350  THE    GOSPE'L. 

fair  conclusion  that  the  trials    and    adversities    of 
the  other  sons  of  God  are  for  their    "good?" 

Let  us  now  consider  the  relationship  existing 
between  the  spirits  of  men  and  God.  Zechariah 
speaks  of  God  as  not  only  laying  the  foundation 
of  the  earth,  but  also  as  forming  the  spirit  of 
man  within  him,*  while  the  writer  of  the  book 
of  Hebrews  alludes  to  Jesus  as  the  first  begottenf 
of  God.  The  same  writer  also  saith: 

"We  have  had  fathers  of  our  flesh  which  cor- 
rected us,  and  we  gave  them  reverence;  shall  we 
not  much  rather  be  in  subjection  to  the  Father 
of  spirits  and  live?"! 

We  now  begin  to  see  why  Jesus  taught  his 
disciples  to  pray,  "Our  Father  which  art  in 
heaven."  The  words  "Our  Father"  are  not 
meaningless,  but  express  the  relationship  between 
God  and  man.  And  not  in  any  mystical  way 
either,  but  in  reality,  the  relationship  being  as 
much  a  fact  as  that  existing  between  any 
father  and  son  on  earth. 

This  relationship  accounts  for  the  interest  of 
God  in  man;  it  explains  why  he  is  "mindful  of 
him;"  why  all  created  things  are  made  but  for  his 
use,  to  supply  his  necessities,  to  furnish  him 
with  comforts,  or  afford  him  the  means  of  exper- 
ience and  education.  It  makes  us  understand 
why  such  a  gulf  exists  between  man  and  the  rest 
of  the  animal  creation — man  is  the  offspring  of 


*Zech.  xii  :  1.     fHeb.  i :  6     j  Heb.  xii 


MAN'S    RELATIONSHIP    TO    DEITY.  351 

Deity  and  inherits  his  Father's  attributes.  It  is 
true  those  attributes  are  undeveloped;  and  often 
distorted  even  from  that  degree  of  perfection  it  is 
possible  for  them  to  arrive  at  in  this  state  of 
existence;  but  that  they  exist  in  man  is  beyond 
all  question. 

The  relationship  between  God  and  man  also 
enables  us  to  understand  how  it  is  that  God 
permitted  such  an  atonement  as  the  crucifixion 
of  Jesus  Christ  to  be  made  for  his  redemption. 
Among  men  may  be  seen  how  strong  are  the 
paternal  feelings;  but  how  much  stronger  and 
perfect  they  are  in  God  than  in  man  is  manifest 
in  this,  that  "God  so  loved  the  world  that  he 
gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish  but  have 
everlasting  life.  "* 

Following  as  a  consequence  of  the  fatherhood 
of  God  is  the  brotherhood  of  man.  And  since 
Jesus  Christ  is  the  first  begotten  in  the  spirit 
world  (and  the  "only  begotten"  of  the  Father  in 
the  flesh)  it  follows  that  he  is  our  elder  brother; 
a  relationship  which  accounts  for  his  willingness 
to  make  the  great  atonement  which  brings  life 
and  immortality  within  the  reach  of  his  brethren. 

God  and  Christ,  then,  are  by  no  means  beings 
afar  off  that  man  may  not  know.  Nor  does  God 
look  upon  mankind  as  worms  or  worthless 
things.  On  the  contrary  they  are  his  offspring. 


*  John  iii  :  16. 


.'>.)-  THE    GOSPEL. 

He  regards  them  with  all  the  affection  of  a  loving 

father- 
He  sees  their  hopes  he  knows  their  ft-ar. 
And  looks  and  loves  his  image  there! 

He  delights  not  in  their  destruction,  but  would 
have  all  men  to  be  saved;  and  for  that  purpose 
has  established  the  gospel. 

I  point  out  this  noble  relationship  of  man  to 
Deity,  not  to  flatter  the  former,  but  because  I 
believe  it  to  be  a  fact.  It  is  a  theme  I  love  to 
contemplate,  not  because  it  debases  Deity,  but 
because  it  elevates  man,  and  must  inspire  him 
with  noble  aspirations,  and  to  the  performance 
of  virtuous  deeds.  If  but  once  understood  and 
realized  by  mankind,  I  believe  the  conception 
would  be  a  strong  incentive  to  the  reformation 
of  the  world;  as  it  at  once  explains  many  things 
which  have  been  regarded  as  mysterious,  and 
explodes  many  of  the  absurdities  which  have 
crept  into  the  men-invented  systems  of  theology. 
Furthermore  it  brings  man  so  near  to  Deity  "that 
like  their  Elder  Brother — being  in  the  form  of 
God — being  the  children  of  God — they  may  think 
as  Christ  did,  that  it  is  no  robbery  to  be  equal 
with  God,*  and  may  labor  with  worthy  ambition 
to  that  end.  Heirs  of  God  they  are,  even  joint 
heirs  with  Jesus  Christ,  if  they  obey  the  gospel 
of  the  Son  of  God;  and  they  have  the  assurance 
of  holy  writ  that  when  he  shall  appear  the}'  shall 
be  like  him.f 


*Phil.  ii  :   1-8.      f  I.  John  iii:  2 


